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< '^^ BICKERSTETH'S 

ti 

TREATISE 

ON THE 

LORD'S SUPPER: 

ADAPTED TO THE SEBYICES OF THE 
IN THE 

UNITED STATES 



INTRODUCTION, NOTES AND AN ESSAT, 

BY 

GREGORY T. BEDELL, D. D. 

BECTOR OP ST. ANDREW'S CHTTRCH, PHILADELPHIA. 



PHILADELPHIA: 

OFFICE FOB THE SALE OF 

THE LEIGHTON PUBLICATIONS, 

No. 1225 SANSOM STBEET 






In 3xc:- 
1, ofC. Pub L:' 



^ The present edition of Bickersteth's Treatise on the 
■ Lord's Supper, adapted to the Communion Service of 
the Protestant Episcopal Church in the United States, 
by the late Rev. Gregory T. Bedell, D. D., Rector 
of St. Andrew's Church, Philadelphia, is a reprint 
of that of 1829, published by Mr. William Stavely. 

The work is republished with the hearty approba- 
tion of Dr. Bedell's son,^ the present Assistant Bishop 
of our Church in the State of Ohio. 

The original copy-right is dated in December, 1824 ; 
so that Mr. Stavely's was at least the second edition. 
This one is published with his cordial consent. 

The circumstances under whicfe Dr. Bedell wrote 
his preface have changed in degree ; but it is deemed 
best to make this a simple reprint of the book as pub- 
lished by him. The matter after page 263 is ad- 
ditional. 

The concluding chapter, on worldly amusements, 
is as applicable to the present, as it was to the time 
when written. 

(Philadelphia, J^arohf 1^63, 



CONTENTS. 



Introduction Page 5 

PART 1. 

CUAP. 

1. The Appointment of the Lord's Supper 15 

2. The Atonement made by the Death of Christ - - - 31 

3. On Faith in Christ's Atonement 42 

4. The New Covenant 51 

5. The Design of the Lord's Supper 71 

6. The Obligation to receive 85 

7. Answers to Excuses commonly made 95 

8. On receiving unworthily 105 

9. On Preparation 112 

10. The Benefits connected with a due reception - - - 129 

11. The Happiness which would follow its universal and 

devout observance 148 

12. On Communion with Christ and his People .... 154 

13. The due Improvement of the Lord's Supper - - . - 166 

PART XL 

1. Helps for Self-examination 184 

2. Hints for the Regulation and Employment of the Mind 

during the Communion Service - - 192 

3. On the Communion Service of the Church - - - - 198 

4. Meditations during the Communion Service .... 217 

5. Prayer after Receiving - - 232 

APPENDIX. 

Essay on the Impropriety and Inconsistency of Communi- 
cants joining in with worldly Amusements 235 

Notice of Essay, by Bishop Bedell 265 

Self-Examination, " - - 269 

Dr. Bedell's Questions for Self-Examination 271 

Notes 273 



INTRODUCTION 



In consequence of the many and very excellent 
works which have been published on 'the subject of 
the Lord's Supper, the present Treatise may, by some 
perhaps, be thought superfluous ; and its republication 
in this country entirely unnecessary. After giving 
the view which is entertained in England on the first 
of these points, I shall feel myself bound to lay before 
the reader, the reasons which have induced me to dis- 
regard the last. The Treatise of Bickersteth is no 
common work. I look upon it as by far the best of 
the kind which has for a number of years issued from 
the press. It has already passed through three large 
editions in England, and on the cover of one of the 
latest London periodical publications, I find that a 
fourth, and that in the octavo form, is now in the press. 
The following remarks, which are taken from one of 
the English reviews, will show the estimation in which 
it is held. 

"The sacred ordinance of the Lord's Supper has 
been considered one of such deep and vital importance 
in every age of the church, that the treatises which 
have been written upon its nature, obligation, and 
advantages, almost exceed the power of recollection 
and enumeration. The most able, clear, consistent, 
and spiritual views of the holy communion, are cer- 
tainly to be found among the writers of the church of 
England; and they who wish to see how far a subject 



VI INTRODUCTION. 

can be illustrated by learning the most profound, elo- 
quence the most captivating, and piety the most fer- 
vent, will find their wishes amply gratified by a 
perusal of 'Bishop Taylor's Worthy Communicant,' 
'Bishop Reynolds' Meditations on the Sacrament of 
our Lord's Last Supper,' and many other works which 
might be mentioned of similar design and execution, 
by the mighty men of renown, who laid the founda- 
tions, or raised the fair superstructure of the English 
Church. A still greater extent and variety of more 
fami]iar and practical writings upon the same subject 
is to be met with among us. Men of every rank and 
every attainment, have united to elucidate the char- 
acter, and enforce the demands of this blessed sacra- 
ment. Among writers of this more practical class, 
without the pale of the establishment, should be reck- 
oned the learned, pious, and catholic Matthew Henry, 
whose excellent work, 'The Communicant's Com- 
panion,' ranks, in our judgment, nothwithstanding 
its occasional quaintness, among the most satisfactory 
books which have been written upon that ordinance. 
Of course such an opinion is subject to the qualifi- 
cation arising from the different modes of celebration 
in our church, and among those who dissent from her 
ritual. A Treatise therefore like that which Mr. 
Bickersteth has published, was perhaps still a desid- 
eratum to the members of the established church; 
and our best thanks are justly due to his care and 
judgment, in availing himself of the vast collection 
of materials which was left by former writers at his 
disposal." 



INTRODUCTION. VH 

After having, as I trust, shown that the work itself 
could not be considered as superfluous, I proceed 
briefly to remark, that its republication, cannot be 
considered as unnecessary. 

It is a melancholy fact that in no city of our union 
are the ordinances of religion more greviously ne- 
glected, and thus apparently undervalued, than they 
are in this. Compare the lists of our communicants, 
with those of churches in other cities, and the dif- 
ference is most astonishingly great. This cannot be 
attributed to a want of faithfulness in the preachers 
of the Gospel, or to a more than ordinary indifi'erence 
among the people, to the truths of religion. It may 
be presumed that the preachers are as faithful here, 
as elsewhere, and the people just as willing as others ; 
for in all places, they have the same natural enmity of 
the carnal mind, to oppose itself to the progress of 
Divine truth. I think the reasons for the astonishing 
diff'erence which is observable, is to be sought, not in 
the common circumstances which operate alike in all 
parts of the world, — carelessness and indifi'erence to 
the things which make for everlasting peace, but must 
be ascribed to causes which no where else seem to have 
so powerful an operation. I am fully persuaded, that 
this cause is to be found in the amazing influence 
which is exerted by the Society of Friends, the princi- 
ples of which, have, from circumstances peculiar to 
this city, been more widely extended beyond the pale 
of their own church, than in any other section of our 
country. Here, I hope, I may not be misunderstood. 
The influence of which I speak is indirect, arising 
from the very singular circumstances in which a vast 



VIII INTRODUCTION. 

number of Episcopal families are placed. There is 
many a family, all the members of which were origin- 
ally Friends, but who have attached themselves to our 
church, from a variety of causes. There is many a 
family, the younger brandies of which, have taken 
pews in our churches, while the elder, are perhaps 
among the most steady adherents to the way of their 
fathers. — Now it is evident, both these come with all 
the prejudices of their education, — prejudices which, 
on the subject of the ordinances, are peculiarly strong, 
and unhappily, there is superadded to this, an indis- 
position to examine the evidences, upon which we rest 
our firm belief, in the importance and obligation of 
those Divine Institutions: — for, it is very easy to shel- 
ter themselves beneath what it is natural for them to 
suppose the correctness of the views in which they 
have been educated, and this summary method saves 
the labour of inquiry. — They forget that it is their 
duty, to "prove all things, and to hold fast that which 
is good." Again, there is many a young family, which 
may be said to be in a measure divided on these points, 
the wife, perhaps, having been brought up a Friend, 
and the husband, an Episcopalian, or vice versa. 
Circumstances of this kind induce a species of indif- 
ference to all religion, for the individual who marries 
beyond the pale of the Society of Friends, loses Ms 
caste, and not being attached to any other denomination 
particularly, becomes careless and unconcerned. This 
is the kind of influence of which I have been speaking, 
and a person must be of an understanding extremely 
obtuse, who cannot readily perceive how pernicious 
that influence must be to the cause of religion in gen- 



INTRODUCTION. IX 

eral. God forbid, that by these remarks, it should be 
supposed I cast a single imputation on the Society of 
Friends, in which, I am free to acknowledge, is to be 
found some of the most estimable characters our city 
can boast. The influence belongs to circumstances, 
over which they have as little control as we ; and er- 
roneous as I most unquestionably hold their views, as 
it regards the sacraments, and fully as I believe, that 
ours can be proved correct even to demonstration, I 
would not for the world be supposed to utter a syllable 
which might be construed into uncharitableness or 
disrespect. 

Believing then as I firmly do, that much of the evil 
of which I have been complaining, arises from this 
indirect and unavoidable influence, I felt justified in 
the republication of this treatise, in the hope that 
under God, it might serve at least to convince the 
wavering, and perhaps furnish many of those who 
doubt not, with arguments on the subject; for though 
this work does not pretend, or rather, I may say, 
avoids all questions of controversy on this point, it 
nevertheless, by its mild and yet powerful statements, 
is calculated to lead the serious mind to conviction. 

Another reason for its republication, is one which 
concerns more particularly the communicants and 
congregation of my own church. I had been been 
in the habit, in those weekly social meetings, to which 
none but the communicants were invited, to read to 
them from works which were calculated to impress on 
their minds, the importance of their duties, and the 
greatness of their responsibilities to God . and man. 
Among these works I read this of Bickersteth, taking 



X INTRODUCTION. 

only a chapter at a time ; and as mine was the only 
copy to be had, it was so continually lent from one to an- 
other, and sought with so much avidity, that for nearly 
a year, I scarcely had it a day in my own possession — 
I found that the perusal of it had been sanctified to 
many, who now, I trust, rejoice in the hope of the 
glory of God ; and with an earnest desire to increase 
the good, which I was pursuaded it was capable of 
doing, under the blessing of God, I determined to put 
it to the press. Here was a reason entirely sufficient, 
and had there been ten thousand similar publications 
in circulation, I should have thought the experiment 
I have now ventured, worthy of a trial. 

No one, who reads but the table of contents, can 
fail to be pursuaded, that the topics on which the work 
particularly treats, are of the utmost importance ; and, 
in these days, when the most appalling heresies stalk 
abroad, the chapters on the atonement and on faith in 
that atonement, are invaluable. But I must not weary 
the patience of the reader: I was anxious to give the 
reasons, which induced me to present to the public an 
edition of this work, while so many of a similar char- 
acter, and some of them of great value, are abroad, 
and easily accessible. If the publication of this shall 
be the means of turning a single individual, hitherto 
careless and indifferent, to a more serious way of 
thinking; — if it shall bring one 'Sveary and heavy 
laden " penitent, to the table of the Lord, to seek for 
heavenly consolation — if it shall cheer one pilgrim in 
his heavenward path, I am beyond measure, paid for 
the trouble and labour I have undergone in its pre- 



INTRODUCTION. XI 

paration, — and to God, who alone can work the 
good for which I pray, will be the glory and the 
praise. 

I have attached to the work some few notes of ex- 
planation, which the reader will observe as he goes 
along. One chapter, I have been obliged to alter 
considerably, in order to adapt it to the communion 
service of the church in this country; — and I have 
added in an appendix, an essay on the inconsistency 
and impropriety of communicants joining in with the 
common amusements of the world. 

Every real lover of the Episcopal Church, and in- 
deed every one who feels anxious for the welfare of 
immortal souls, will deeply deplore the apparent 
neglect in which especially the blessed sacrament of 
the Lord's Supper is held by the generality, and 
though, for the comfort of those who wish well to the 
interests of our church and the progress of religion, 
there is a very great and manifest improvement, yet 
when we consider the size and respectability of our 
congregations, it may emphatically be said, — " The 
ways of Zion do mourn because so few come to her 
solemn feasts." God forbid, that I should wish, or 
encourage a single individual to come to the table of 
the Lord, whose heart had not been suitably prepared 
for it by the Holy Spirit; but I wish to lead men, to 
such views of religious truth, as have the prospect, 
through the Divine blessing, of bringing them to a 
proper state of sentiment and feeling. And I do de- 
sire that those, who on a serious and prayerful self- 
examination, " repent them of their sins, and are in. 



Xn INTRODUCTION. 

love and charity with their neighbours, and intend to 
lead a new life, following the commandrrents of God, 
and walking from henceforth in his holy ways " — 
should "draw near with faith^ and take the holy Sa- 
craments to their comfort," and their growth in grace, 
till they are made " meet to be partakers of the in- 
heritance of the saints in light," and become "fellow- 
citizens of the saints and of the household of God." 

G. T. Bedell. 

P. S. In many parts of the following treatise, the pas- 
sages of Scripture, especially those which are long, are 
merely referred to. It would be highly advantageous to 
the reader, invariably to turn to these in his Bible, as it 
will enable him to observe the confirmation of positions 
taken, and will serve as a continual mean of edification. 



^ Sfatijsi^ m tht prd'^ ^ttppr^ 



CHAPTER I. 

The Appointment of the Lord's Supper. 

The circumstances in which the Lord's Supper was 
first appointed, are full of interest. Let us for a 
moment place ourselves at Jerusalem, at its first in- 
stitution, amid the little company gathered round our 
Lord in the upper chamber. It was a solemn and im- 
pressive season. He had just foretold the speedy de- 
struction of their beautiful city, and magnificent 
temple. He had clearly intimated to them that a 
scene of sorrow was at hand : but when he saw the 
anxiety which it occasioned, he laboured to support 
and encourage them. The disciples were deeply 
afiected by the peculiar tenderness both of his dis- 
courses and of his conduct. He told them, With de- 
sire I have desired to eat this passover with you before 
I suffer : for I say unto you, I will 7iot eat any more 
thereof, until it he fulfilled in the kingdom of God, 
He then washed their feet; and afterwards, troubled 
in spirit, he testified one of you shall betray me. Ex- 
ceedingly sorrowful, each one of them asked, Lord, 
is it 12 

A cloud of aflliction evidently hung over their 
heads, and they knew not what was before them. With 
one exception, they deeply loved their Master, and 



16 THE APPOINTMENT OF 

"were determined to give up their all for his sake : but 
they were most of all troubled at the thoughts of losing 
the inestimable advantages of his presence, his con- 
verse, and his affectionate care and guidance. 

In the midst of this lowly and despised company, 
observe the blessed Saviour. Affecting indeed must 
have been that paschal supper, which contained so 
lively a resemblance and picture of his own immediate 
sufferings. But laying aside all consideration for 
himself, unmindful of his own sorrows, he spent his 
time in comforting his disciples. "His heart," says 
one, "was filled with love to his people; and that love, 
which carried him to all the darkness and difficulty 
that he was to go through, moved him to institute the 
ordinance of the Lord's Supper, for the benefit and 
advantage of his church." By appointing it at this 
affecting moment, he made the memorial of his death 
the more impressive, and increased our obligations to 
obey the command, this do, in remembrance of me. 

In order to have distinct and clear views of that im- 
portant fact of which this institution is the memorial, 
we must go yet farther back, and briefly retrace the 
history of God's deahngs with man from the be- 
ginning. 

Originally man was created pure and holy. Sur- 
rounded with every good, and enjoying the favour of 
God, he dwelt in Eden : but, by disregarding the ap- 
pointed test of obedience, he fell from that happy 
state, and became guilty and sinful. As springing 
from sinful parents, all are sinful, and under the sen- 
tence of death. In Adam all die; by one man's dis- 
obedience many were made sinners. 



THE lord's supper. 17 

The extent of this corruption will be seen in the 
divine declaration, that the imagination of mans heart 
is evil from his youth; and in the confession of his 
most devoted servants, behold, I was shapen in wick' 
edness, and in sin did my mother conceive me : — 1 know 
that in me, that is in my flesh, dwclleth no good thing. 

But, G-od, who is rich in mercy, for the great love 
whereivilh he loved us, did not leave man without a 
hope. He promised a Deliverer, the Lord Jesus 
Christ. The coming of this deliverer was delayed for 
4,000 years. Bj this means all the natural tendencies 
of the human heart were displayed, and man's inability 
to work out his own restoration to holiness and hap- 
piness was fully proved. Hence the necessity of the 
redemption by Jesus Christ, was made manifest; men 
were prepared to expect some grand fulfilment of the 
splendid language of prophecy, and the faith of God's 
servants in his promises, was exercised and proved. 
But though the coming of our Lord was so long de- 
layed, such clear intimations of his person, character, 
and work, were given, that no sincere inquirer could 
mistake the Messiah when at length he appeared. 

In order to fulfil his gracious design, it pleased God 
to set the people of Israel apart from other nations, 
and to enter into a covenant with them. With this 
national covenant was interwoven a variety of rites and 
ceremonies, typical of the promised Bedeemer. Among 
these rites, sacrifices (which had been before ap- 
pointed,) hold a distinguished place. When animals 
were oifered in sacrifice, they were, in pursuance of 
God's direction, slain before his altar, and offered up 
to him by the Priest, as an atonement for 'lQ sins of 



18 THE APPOINTMENT OF 

the worshipper. Thus ^' he was reminded, on the one 
hand, for his humiliation, of the forfeiture of his own 
life, of the death which he deserved on account of sin; 
and on the other, for his consolation, of the promised 
substitution of another in his stead, to bear his sin, to 
atone for his guilt, and to screen him from its deserved 
punishment." A lamb was, according to the Mosaic 
law, slain every morning and evening. It is with 
reference to this that our Lord is called the Lamb, the 
Lamb of Crod, that taJccth away the sins of the world. 
These sacrifices of the Jewish Church were then figura- 
tive of his death for our sins. 

The PASSOVER must also be here particularly no- 
ticed. It was one of the three principal feasts of the 
Jews, appointed in remembrance of their deliverance 
from Egypt. At this feast, a lamb, after it had been 
presented and slain before the altar, (Deut. xvi. 5.) 
was roasted with fire, and eaten with unleavened 
bread.* The Jews were to show their children at this 

* Several learned men have supposed that the Lord's 
Supper was designed to be similar to the ancient Feasts on 
Sacrifices. Their general statement on this subject is as 
follows : 

The Jews at the peace offering sacrifices, (Lev. vii. 16- 
20.) as well as at the passover, were accustomed to feast on 
the victim that had been offered as a sacrifice, 1 Sam. ix. 
13. The Heathen nations also retained the practice of 
eating a part of the victim which they sacrificed, (Exod. 
xxxiv. 15; Numb. xxv. 2; Psalm cvi. 8.) in order to par- 
ticipate of the propitiation supposed to be effected by the 
sacrifice. The custom of a feast upon a sacrifice was very 
general, and the idea was, that all who partook of the feast 



THE lord's supper. 19 

feast, how God had delivered them from Egypt. Exod. 
xii. 26 ; xiii. 8. The way in which the Jews observed 
the Passover, will illustrate some particulars in the 
appointment of the Lord's Supper. After they had 
used great diligence in putting away all the leavened 
bread from their houses, at the time of eating the 
Passover, they were accustomed to take a piece of the 
unleavened bread, and bless, break it, and distribute 

manifested an approval of the worship, and partook of the 
benefit of the sacrifice. Hence the Apostles forbid Chris- 
tians to eat of meats offered to idols, (Acts xv. 29.) and 
St. Paul shows the Corinthians how utterly inconsistent it 
was that they who went to the Lord's table should yet go 
to the table of idolaters; ye cannot drink of the cup of the 
Lord and the cup of devils ; ye cannot he partakers of the 
Lord's table and of the table of devils. Hence also St. 
John speaks strongly and repeatedly against those who eat 
of the sacrifices ofiered to idols. Rev. ii. 14, 20. Many 
think that in the institution of the Lord's Supper, our 
Lord therefore availed himself of this ancient and general 
practice, in order by analogy to impress more forcibly on 
the minds of his disciples the nature of his death as a sa- 
crifice, the necessity of an interest in it, and the duty of 
professing before others our faith in his blood. For a 
farther illustration of this view, the reader is referred to 
Cudworth, Waterland, Polling, Warburton, Cleaver, Knox, 
A. Clarke, Card, and others who have written at large on 
this point. 

But the writer, after considering what has been written 
on this subject, seriously hesitates in adopting this view, 
on these grounds. We do not eat of the victim itself. 
"What we do is in remembrance of him who was the victim. 



20 THE APPOINTMENT OP 

it to those assembled. Thej drank wine together out 
of several distinct vessels, with grateful acknowledg- 
ments of God's goodness to them, declaring at this 
time the things which he had done for Israel. The 
whole was concluded with a hymn of praise. It is 
obvious how similar several of the rites observed at 
the Passover, were to those adopted in the Lord's 
Supper. 

We will only notice further with respect to the 
Jewish Dispensation, the katification of it. The 
covenant made at Mount fSinai was ratified by the 
sprinkling of blood. After the victim had been sac- 
rificed unto the Lord, we read, Moses took half of the 
bloody and put in basons^ and half of the blood he 
sprinkled on the altar. And he took the book of the 

The sacrifice for sin is the principal point comraemorated, 
and the Jewish sacrifice for sin was not to be eaten. The 
notion does not necessarily flow either from the Apostle's 
statement in the Epistle to the Corinthians, or our Lord's 
words in the appointment. For these reasons the writer 
cannot but think that those who make the Lord's Supper 
a feast on a sacrifice, go farther than the Scriptures bear 
them out — they have formed an ingenious analogy to the 
sentiments and rites of antiquity in many particulars; 
but they do not appear to him to have satisfactorily proved 
that it was our Lord's intention that this ordinance should 
be ot* a similar nature to the ancient leasts on a sacrifice. 
Nor is such a view by any means necessary in order to 
rescue this Institution from the statement, given by some, 
of its being a mere memorial, unattended with special ben- 
efits ; as the subsequent part of this Treatise will suiS- 
ciently show. 



THE LOHD's supper. 21 

covenant^ and read in the audience of the ])eople, and 
they said, All that the Lord hath said will we do, and 
he obedient. And Moses took the blood and sprinkled 
it on the people, and said, Behold the blood of the 
covenant which the Lord hath made with you concerning 
all these words. Exod. xxiv. Heb. ix. 19-20. Such 
was the introduction of that large and grand system 
of typical atonements, which continued in force till 
He appeared who 'put away sin by the sacrifice of him- 
self. Heb. ix. 26. 

Let us now view the appointment of the Lord's 
Supper. It was at the feast of the Passover, and, as 
is generally supposed, immediately after partaking of 
it, and probably in the way that has been described, 
that our Lord instituted this ordinance, to be a con- 
stant memorial of his atonement for sin, and of his 
ratification of a better covenant by his own death. 

The true Paschal Lamb, even Jesus Christ, being 
about to be offered up as a sacrifice for our sins, the 
type and shadow, now that the antitype and substance 
were come, were no longer to be used. The slaying 
of the lamb was therefore to be relinquished, and in- 
stead of the Paschal Feast of remembrance, the feast 
of the Lord's Supper was appointed. One was in- 
stituted the night before the deliverance from Egypt, 
the other the night before our deliverance from our 
iniquities. One commemorated redemption from Egyp- 
tian bondage, the other, a better redemption from the 
bondage of sin. One prefigured, by shedding of 
blood, the redemption of Christ ; the other would ex- 
hibit, by striking emblems, a redemption already ac- 
complished. By this new ordinance our Lord told his 



22 



THE APPOINTMENT OP 



disciples, the Jewish Dispensation was passing away, 
and the Christian, clearer and fuller in its light, and 
richer in its blessings, was established in its place. 

With this information, the words recording the ap- 
pointment of this ordinance will be more easily un- 
derstood. We have an account of them in four dif- 
ferent parts of the New Testament. Matt. xxvi. 
26-30; Mark xiv. 22-26; Luke xxii. 18-20; 1 Cor. 
xi. 23-25. As they in some measure vary, the whole 



are here given. 

Matt. xxvi. 

(26.) And as 

thty were eating:, 
Jesus took bread 
and blessed it, and 
brake it, and gave 
to the disciple?, and 
said, Take, eat; this 
is my body. 



(27.) And he 
took the cnp, and 
gave thnnks, and 
gave it to them. 
Baying, Drink ye 
all of it. 

(28.) For this 
is my blood of the 
New Testament 
which is shed for 
many for the re- 
mission of sins. 

(29.) Ent I say 
unto you. I will not 
drink henceforth ol 
this fruit of the 
vine, until that day 
wlieu I drink it new 
with yon in my 
Father's kingdom. 

(30.) And when 
thoy had sung an 
hymn, they went 
out into tlie Mouat 
of Olives. 



Mark xiv. 

(22.) And as they 
did eat, Jesus took 
bread, .ind blessed, 
and brake it, antl 
gave to them, and 
said, Take, eat; this 
is my body. 



(23.) And he took 
the cup, and when 
he Iiad given 
thanks, he gave it 
to them: and they 
all drank of it. 

(24.) And lie 
said unto them. 
This is my blood 
of the New Testa- 
ment, which is shed 
for many. 

(25.) Verily I say 
unto you, I will 
drink no more of 
thefiuitof the vine, 
until that day that 
I drink it nt-w in 
the kingdom of 
God. 

(26.) And when 
they had sung an 
liymn, they went 
out into the Mount 
of Olives. 



Luke xxii. 

(19.) And he took 
bread, and gave 
thanks, and brake 
it, and gave uiuo 
them, saying, Thi 
is my body which 
is given lor you: 
this do in remem 
brance of me. 



(20.) Likewise 
also the cup after 
.supper, saying, This 
cup is the New Tes- 
tament in my blood 
which is shed for 
you. 



(18.) For I eay 
untoyou, I will not 
drink of the fruit 
"f the vine, until 
the kingdom of 
God shall come. 



1 Cor. xi. 

(23). The Lord 
Jcsu", tlie same 
night in which he 
was betrayed, took 
bread. 

(24.) And when 
he had given 
thanks, he brake 
it, and said, Take 
eat: this is my 
body which is 
broken for you : 
this do, in remem- 
brance of me. 

(25.) After the 
same manner he 
also took the 
cup, when he had 
supped, saying, 
This cup is the 
New Testament in 
my blood: this do 
ye, as oft as ye 
drink it, in remem- 
brance of me. 



THE lord's supper. 23 

These different passages have been put together in 
a harmony as follows. 

Tlie Lord Jesus, the same night in which he was be- 
trayed, as they luere eating, tocJc bread ; and when he 
had blessed it, and given thanks, he brake it, and gave 
it to the disciples, and said. Take, eat; this is my body 
which is given and broken for you ; this do, in remem- 
brance of me. 

And, after the same manner, he also took the cup, 
after supper ; and gave thanks, and gave it to them ; 
saying, Drink ye all of it ; and they all drank of it, 
and he said unto them, This is my blood of the N'ew 
Testament, and this cup is the New Testament in my 
blood, which is shed for you and for many, for the re- 
mission of sins. This do ye, as oft as ye drink it, in 
remembrance of me. 

Verily 1 say unto you, I will drink no more of the 
fruit of the vine, until that day when I shall drink it 
new luith you in the kingdom of my Father, in the 
kingdom of Crod. And when they had sung a7i hymn, 
they went out into the Mount of Olives. 

It is evident that there are several expressions here 
used which require to be duly understood, before we 
can intelligently observe this ordinance. Why are 
bread and wine to be used on this occasion ? In what 
sense was the bread our Saviour's body ? how was the 
cup his blood ? What is the meaning of his body given 
and broken ; and his blood shed for us ? Why are we 
to eat this bread and drink of this cup ? What is the 
nature of the New Testament ? In what views are we 
to remember Christ, and what is the necessity and 
benefit of so doing ? The consideration of some of 



24 THE APPOINTMENT OF 

these particulars will properly come in this chapter ; 
but others of them which relate more directly to the 
great doctrines of the Gospel, will require more full 
discussion in distinct chapters. 

Do you ask why bread was appointed to be used ? 
— We reply, it was not only at hand when our Lord 
appointed the institution, but it is a most significant 
emblem of that which it was intended to represent. 
It is so not merely in the mode of its preparation for 
our use, but as, when prepared, it is the ordinary sup- 
port of man, the most common, necessary, and whole- 
some kind of food. What then can better represent 
that incarnate, suffering, and dying Saviour, who is 
the food of our souls ? 

Do you ask WHY wine was appointed ? We reply, 
this also was not only at hand, but the preparation of 
wine is likewise a significant emblem of our Saviour's 
sufferings. Wine, too, is in its properties strengthen- 
ing and exhilirating ; give wine unto those that he of 
heavy hearts, (in the margin, hitter of soul, Prov. xxxi. 
6.) It is wine that makethglad such hearts. Psalm 
civ. 15. And in this view, wine is an apt figure of 
that blood of Christ, which being forced from his 
bruised body, and shed for our sins, is suited to revive 
and comfort the fainting spirit of man.* 

* The direction to drink wine, as representing the blood 
of Christ, seems contrary to the analogy of the Jewish 
dispensation, where both people and priests were forbidden 
to taste the blood in any case ) nor were the priets even 
permitted to eat the flesh of the sin offering. Some have 
supposed that our Lord designed to point out the nearer 



THE lord's supper. 25 

Do yon ask, Why are both bread and wine ap- 
pointed ? Various reasons may be given for this. 
Some have thought that the thing may be doubled to 
show the certainty and importance of it. Gen. xli. 
32. But there are other more forcible reasons. The 
separation of the blood from the body marks more 
strongly the death of the victim as a sacrifice. The 
blood was considered in a peculiar way to be the life 
of every living creature, and that which made an atone- 
ment for the soul. Lev. xvii. 11. Again, it is said, 
(ver. 14.) with marked emphasis, It is the life of all 

communion which we have with God, and the clearer dis- 
coveries of the way of pardon through the Gospel. '' We 
have," says Bishop Patrick, " such a token and pledge of 
forgiveness by this sacrifice, as the ancient people of God 
had not, of forgiveness of their offences by the blood that 
was offered at their altar/' Heb. xiii. 10. Perhaps, how- 
ever, it might serve to intimate more strongly, as it doubt- 
less would, by its being contrary to the current of all their 
prejudices, that Christ actually poured out his soul unto 
death^ in giving his blood ; it may also show that the words 
of our Lord in this ordinance, will not bear in any view, a 
literal interpretation. The peculiar direction that all should 
drink of it, and the assurance that all did drink, is observ- 
able in connection with the practice of the Roman Catholics 
to deny the cup to the laity. Nor does the propriety of 
that practice appear from the assertion sometimes made, 
that " all then present were ministers;'' for, not to say that 
the disciples could at that time be only considered as 
believers in general, such a view of the matter would prove 
too much; it would go to show that the laity should be denied 
the bread as well as the wine. 
3 



26 THE APPOINTMENT OF 

■flesJi; the hlood of it is for iJie life titer eof; tTterefore 
I said unto the children of Israel^ ye shall eat the 
hlood of no manner of flesh : for the life of all flesh 
is the hlood thereof: whosoever eateth it shall he cut off. 
In the appointment, therefore, of the blood as distinct 
from the body, there was another strong intimation, 
that oiir Saviour gives his life for us — :Jaat HIS SOUL 
was made an offering for sin. The Jews could not 
hear the command, This is my hlood, drinh ye all of it, 
without thinking of his life being offered up for ours. 
The broken bread was very descriptive of our Saviour's 
humiliation, but does not afford that complete and 
striking emblem of his death, w^hich, under these cir- 
cumstances, wine poured out, the figure of his blood 
shed, does. Besides, as meat and drink are both 
necessary to nourish us, so the two figures, of the 
body and blood, seem given to show us that there is 
in Christ Jesus a complete nourishment for the soul, 
and that we need only look to him for every part of 
our salvation. To omit either bread or wine is to de- 
part from that primitive institution, on which the whole 
authority of this ordinance rests. 

We have now to explain IN what sense the bread 

WAS OUR saviour's BODY, AND THE CUP HIS BLOOD. 

The previous remarks will have prepared the way for 
a right understanding of these words. Let us remem- 
ber, also, the general nature of expressions used in 
the appointment of divine ordinances. Of circumci- 
sion it is said. This is my covenant, (Gen. xvii. 10.) 
though it was only the token of the covenant. Of eat- 
ing the Paschal Lamb, it is said. It is the Lord's Pass- 
over, (Exod. xii. 11.) though it was only the sigh of 



THE LORD*S SUPPER. 2T 

his passing over the Israelites. St. Paul calls the 
manna spiritual meat, and the water that flowed from 
the rock spiritual drinhy and says that rock tvas Clirist, 
1 Cor. s. 3, 4. So Christ is called our Passover, 1 
Cor. V. 7. Amid these obvious figures in similar cir- 
cumstances, there can be no difficulty with an unbi- 
assed mind, as to the true interpretation of these 
words. The disciples do not appear to have seen any 
obscurity in them, nor to have asked our Lord to ex- 
plain them. They had before been reproved for a 
literal interpretation of our Lord's direction, take heed, 
and beware of the leaven of the Pharisees and Saddu- 
cees. Matt. xvi. 6-9 ; Mark viii. 15-21. They 
had seen how the Jews had erred at Capernaum, 
(John vi. 52.) through literally interpreting similar ex- 
pressions to those under consideration, at which time 
our Lord told them, the words that I s]peah unto t/on 
they are spirit and they are life. John vi. 63. And 
when our Lord instituted this ordinance, they were 
not in the least danger of imagining the bread and 
wine to be the actual body and blood of the Saviour^ 
because he was then conversing with them. From 
these considerations it is evident that the declarations 
of our Lord on this occasion, by no means require an 
interpretation, so altogether remote from common 
sense and experience, as either the transubstantiation 
of the Roman Catholic, or the consubstantiation of 
the Lutherans.* Had our Lord meant that any con- 

* Those terms, transuhstantiation and consubstantiation y 
though they may be understood by the great majority of 



28 THE APPOINTMENT OF 

stant miracle of such kind was to be performed by his 
ministers, and believed by his people, how different 
would have been his expressions ! The words are not, 
" This is now, and will be ever hereafter, when you 

the readers of this work, are not probably understood by 
all, and it is therefore hoped that a definition of them may 
not be considered out of place, or unimportant. By tran- 
suhstantiation, is meant that immediately on the act of con- 
secration, the elements of bread and wine, become actually 
the bod^ and blood of Christ, so as no longer to be bread 
and wine. It is easy for any one, who will calmly reflect 
on the subject, to see the monstrous absurdity of this dog- 
ma of the Roman Catholic church. It is attempted to de- 
fend this doctrine, upon the principle that it is a great 
mystery ; and I once heard Bishop England remark, that 
the miracle is still more extraordinary, because that while 
to the senses there appears nothing but bread and wine, 
there was in fact and essence, no bread and wine present, 
but the real body and blood of Christ. A mystery, as cor- 
rectly understood, is something which transcends the lim- 
ited powers of reason, but which has nothing in it contrary 
to reason. In the doctrine of transubstantiation, however, 
there is a palpable contradiction ; for the evidence of our 
senses cannot mislead us as to the reality of the thing sub- 
mitted to examination. If the consecrated bread appears 
like bread, feels like bread, smells like bread, and tastes 
like bread, it is utterly impossible to conceive that it should 
all the while, be real flesh and blood, of which, to the 
senses, it has not one appearance or attribute. — One great 
error of this kind generally paves the way for another 
equally or still more monstrous. On tlie idea that the con- 
secrated wafer is the real body and blood of Christ, is 
founded the denial of the cup to the laity; for the wafer 



THE lord's suppek. 29 

meet together, my transubstantiated and real body,'* 
— or, " let it now and ever hereafter be changed into 
my body," — but merely, 'Hhis is wy body.''' As he 
said, '-^ lam the true vine,'' " lam the door,'' meaning 
they Tvere a figure of him ; so the bread was the em- 

beicg changed into the body of Christ, and the body being 
composed of flesh and blood, so whoever eats the wafer 
does of necessity, eat the flesh and drink the blood of the 
Son of God. Thus much for the absurd and most unac- 
countable doctrine of transubstantiation with its concomi- 
tant. 

Consuhstantiationj a kindred doctrine, was held by many 
of the early Lutherans. I do not know that it is held by 
the modern Lutherans, and though I am not prepared to 
say, I am rather of opinion that it is not, but that they 
agree in sentiment with our own church. There is some 
doubt, however, on this point. The doctrine does not vary 
very materially from transubstantiation when critically 
examined ) and there seems to be rather a nominal distinc- 
tion between the terms than a real difierence. By consub- 
stantiation is to be understood that, after the consecration 
of the elements, the body and blood of Christ are really 
prese72t, though the bread and the wine remain the same in 
their nature and qualities. 

In contradistinction to these erroneous opinions, our 
church holds the doctrine that the bread and the wine are 
simply the emblems or symbols of the body and blood of 
Christ, and the 28th article declares that ^' the body of 
Christ is given, taken, and eaten in the supper, only after 
an heavenly and spiritual manner. And the mean where- 
by the body of Christ is received and eaten in the Supper 
is faith/^— O. T. B. 



30 THE APPOINTMENT OF 

blem, figure, or token of our Saviour's body, and the 
wine of bis blood. Just as in seeing a bust of the 
king, we should say, " This is the king !" so does our 
Saviour say, " This is my body V There was a pecu- 
liar propriety in the expression which he made use of, 
when we consider the institution as appointed in re- 
membrance of his sacrifice, and as declaring the 
establishment of a new covenant, ratified as the old 
had been, by the shedding of blood. This will be 
more fully pointed out in the subsequent chapter. 

The expression used in gi^'ing the cup, this is my 
hlood^ must be interpreted as a figurative expression. 
The cup manifestly denotes the wine in the cup, and 
that wine was the figure of our Saviour's blood. And 
one admitted figure surely ought to make those who 
would be disposed to insist on a literal interpretation 
hesitate in their statements. 

But when the writer remembers how the most 
eminent servants of God have contended with each 
other on this subject, he cannot but add an earnest 
desire that it might please God that all who love our 
8aviour in sincerity, might learn to lay aside fierce 
disputes about that appointment, which is peculiarly 
calculated, when rightly viewed,' to fill our hearts 
with love to him, and love to each other ; and that all 
his people desiring in simplicity of heart to believe 
what he has declared, and to practice what he com- 
mands, might ever seek to edify each other in love. 

Having, in this chapter, explained several of the 
expressions in the appointment of the Lord's Supper, 
we shall proceed to consider in subsequent chapters, 
more at large, those important doctrines directly con- 
nected with it. 



THE lord's supper, 31 

CHAPTEH II. 

The ATO"NE]vrE]\'T made by the Death op Christ. 

In the preceding chapter we have seen that, in in- 
stituting the Lord's Supper, our Saviour stated, that 
his body was given and broken for his disciples, and 
his blood was shed for them, and for many, for the 
remission of sins. 

There is an evident reference in these words, to the 
sacrifices of the law of Moses, which were figurative 
of the one great sacrifice of Christ. The epistle to 
the Hebrews shows this sufiiciently. A body broken, 
and blood shed for the remission of sins, exhibit the 
meaning and intent of the Mosaic sacrifices. 

Those sacrifices, and that of Christ, are thus con- 
trasted in the Hebrews (ix. 11.). But OJirist being 
come, an High Priest of good things to come by a 
greater and wore perfect tabernacle, not made ivitli 
hands, that is to say, not of this building ; neither by 
the blood of goats and calves, but by his own blood he 
entered in once into the holy flace, having obtained 
eternal redemption for us. For, if the blood of bulls 
and of goats, and the ashes of an heifer sprinkling the 
unclean, sanctificth to the p)urifying of the flesh, how 
much more shall the blood of Cltrist, who, tlirough the 
eternal Spirit offered himself ivithout spot to God, 
purge your consciences from dead ivorks to. serve the 
living God ? 



82 THE ATONEMENT MADE BY 

Indeed, the blood of the sacrifice was in the la^ of 
Moses so indispensable to the pardon of sin, that we 
are assured, ivitliout slicdding of Mood is no remisdion. 
fieb. ix. 22. The reason is given in Lev. xvii. 11. 
JFor the life of the flesh is in the blood, mid I have 
given it to you upon the altar to mahe aii atonement 
for your souls, for it is the blood that maheth atone- 
ment for the soul. 

The word atonement, in our language, signifies 
agreement ; or the means by which agreement or re- 
conciliation is made. The general meaning of the 
original Hebrew word is, to hide, or cover. When it 
refers to sin, it means sin forgiven, remitted, or ex- 
piated, through the legal rite appointed for that pur- 
pose.* 

The Levitical atonement, in all cases, produced the 
effect of fitting for the divine service. Where moral 
character was concerned, (which in one view was the 
case, even when atonement w^as made for the holy 
place, &c. for they were unclean through the trans- 
gressions of the people. Lev. xvi. 16-19.) the atone- 
ment was an act of propitiation, being the appointed 
way for maldng the Divine Being propitious and 
favourable to his people. So that atonement and re- 
conciliation, or forgiveness, were thus intimately con- 
nected. 

By the atonement made by the death of Christ, we 
mean, then, that the sufferings and death oi our Lord 
were accepted as a sacrifice for sin, in regard to which 
God forgives our iniquities. 

* See Magee on the Atonement, and Wardlaw on the 
Socinian Controversy. 



THE DEATH OF CHRIST. 33 

Were there no other proofs of this doctrine than 
those expressions used in the appointment of the 
Lord's Supper, they would establish it. But it has 
pleased God to express so important a truth in a great 
variety of ways. 

Before we quote additional proofs of this great 
doctrine, let us briefly notice the dignity of the victim 
who gave himself up as a sacrifice. G-od ivas manifest 
in the flesh; He who is over all, G-od blessed for ever ; 
Jehovah our righteousness; the Mighty G-od; the Ever- 
lasting Father; the Alpha and Omega; the beginning 
and the ending, which is, and which was, and which is 
to come ; He was made flesh and dwelt among us. By 
this mysterious and incomprehensible union of the 
divine and human natui'es in the person of our Lord, 
an infinite value was given to his sufferings and death, 
so that his blood cleanseth from all sin ; he is the pro- 
pitiation for our sins, and not for ours only, but also 
for the sins of the whole world. It is this view alone 
which speaks peace to the troubled conscience. When 
a man is truly awakened to a sense of the multitude 
and the mao;nitude of his transgressions, the infinite 
majesty of Him against whom he has ofiended, and 
the true desert and tremendous consequences of his 
sins, he then feels the value of an atonement made by 
one who is God as well as man, and rejoices in it as 
that which can alone be a sufficient satisfaction for 
his guilt. 

What then do the Scriptm^es say of the sufferings 
and death of the divine Redeemer ? In the Old Tes- 
tament we find various testimonies to his atonement. 
Thus in the 53d of Isaiah, we read, — The Lord hath 



34 THE ATONEMENT MADE BY 

laid on Mm the iniquity of us all — ITe was wounded 
for our transgressions^ he was bruised for our iniquities ^ 
the chastisement of our peace was wpon him,, and with 
his stripes we are healed. — When thou shalt make his 
soul an offering for sin, he shall see his seed. He was 
foretold bj Daniel, as the Messiah to he cut off, hut 
not for himself. The appointed period of his coming 
was fixed, to finish the transgression, and to maize an 
end of sins, and to maize reconciliation for iniquity. 
The New Testament language is still more express 
and decisive — The Son of man came to give his life 
aransom for many. Matt. xx. 28. lie died for the 
ungodly. Rom. v. 6. God hath made him to he sin 
(a sin offering) for us loh ) hiew 7io sin, that we might 
he made the righteousness of God in him. 2 Cor. v. 21. 
He gave himself for us an offering and a sacrifice to 
G-od. Eph. V. 2. He has reconciled hoth (Jew and 
Gentile) unto God in one hody hy the cross. Eph. ii. 
16. Who, his own self hare our sins in his own hody 
on the tree. 1 Pet. ii. 24. 

These are but a brief selection of passages which 
show that the all-important truth of an atonement for 
sin, made bj the Son of God, is confirmed by a great 
variety of expression, and by repeated testimonies and 
declarations. How very different would have been 
the mode of expression, had Christ merely died as an 
example, and pattern of patience, and long-suffering! 
How easy and natural -would it have been for all the 
sacred writers to have used another phraseology, had 
they designed to convey any other instruction than 
that which is obvious at the first glance, to every 
simple and humble mind ! The doctrine of the atone- 



THE DEATH OF CHRIST. 35 

ment will from such passages be manifested to those 
who read the Scriptures with an unbiassed and unpre- 
judiced mind ! 

The great design of this atonement is clearly and 
fully expressed by St. Paul, in the 3d of Romans. 
After having shown the universal sinfulness and guilt 
of man, he goes on to declare the way of acceptance 
with the holy and righteous God in these words — 
"Being justified freely by his grace through the 
redemption that is in Jesus Christ, whom God hath 
set forth to be a propitiation through faith in his 
blood, to declare his righteousness for the remission 
of sins that are past, through the forbearance of God: 
to declare, I say, at this time his righteousness, that 
he might be just, and the justifier of him which be- 
lieveth in Jesus." 

We may observe in this passage, that the apostle 
notices two leading effects connected with and result- 
ing from the atonement of Christ. It illustrates the 
divine perfections, and at the same time brings salva- 
tion to the guilty. 

It ILLUSTRATES THE DIVINE PERFECTIONS. The 
doctrine of Christ's propitiation is the solution of an 
apparently inexplicable difficulty. The holy and 
righteous God who had asserted that he would not 
acquit the guilty^ and who had declared, he that justi- 
fieth the wicked^ and he that condemneth the just, even 
they both are an abomination to the Lord, had yet for 
4000 years been pardoning and blessing sinful man, 
and was then dispensing pardon to believers through 
the world. This procedure the apostle shows is con- 
sistent with the justice of God, and the truth of his 



36 THE ATO^^EMENT MADE BY 

word, by the death of Christ being an atonement for 
sin. The strictness, purity, and excellence of God's 
holy law are fully manifested, his authority is pre- 
served, the ends of justice are obtained even in a more 
impressive way by the incarnation, suiBferings, and 
death of the divine substitute, than they would have 
been merely by the punishment of the guilty creature. 
While the mercy of God is fully displayed, his ab- 
horrence of sin is at the same time manifested in the 
strongest way. Dr. Wardlaw has well expressed this. 
Speaking of the substitution of Immanuel as a volun- 
tary surety, to bear the curse of the law in the room 
of the guilty he says, "In this substitution we see 
displayed in a manner unutterably affecting and awful, 
the holy purity of the divine nature, for no testimony 
can be conceived more impressive of infinite abhor- 
rence of sin than the sufferings and death of the Son 
of God. Here, too, we behold the immutable justice 
of the divine government, inflicting the righteous 
penalty of a violated law. It is to be considered as a 
fixed principle of the Divine Government, that sin 
must be punished, that if the sinner be pardoned it 
must be in a way that marks and publishes the evil of 
his offence. This is also effected by substitution, and 
as far as we can judge, could not be effected in any 
other way. In inflicting the sentence against trans- 
gression on the voluntary and all-sufficient Surety, 
Jehovah, while he clears the sinner, does not clear 
his sins. Although clothed with the thunders of vin- 
dictive justice against transgression, he wears to the 
transgressor the smile of reconciliation and peace : he 
dispenses the blessings of mercy from the throne of 



THE DEATH OF CHRIST. 6i 

his holiness ; and, while exercising grace to the guilty, 
he appears in the characters, equally lovely and vener- 
able, of 

The sinner's friend 

And sin's eternal foe. 

In this way then all the ends of public justice are 
fully answered. The law retains its complete and 
unmitigated perfection, is magnified and made honour- 
able, the dignity and authority of the Divine Govern- 
ment are maintained and even elevated — all the per- 
fections of Deity are gloriously illustrated and ex- 
hibited in sublime harmony. Such a view of the Di- 
vine Being is presented on the cross as is precisely 
calculated to inspire and maintain (to maintain too 
with a power which will increase its influence the 
more closely and seriously the view is contemplated) 
the two great principles of a holy life, the love and 
the FEAR of God, filial attachment, freedom, and con- 
fidence, combined with humble reverence and holy 
dread.'* 

The importance of the subject, and the justice and 
excellence of Dr. Wardlaw's remarks, will justify the 
length of the quotation. 

We may observe also that salvation is thus become, 
as it respects Christ and those for whom he died, an 
act of divine justice as well as divine mercy. God, 
as he is a just God, does not condemn believers, since 
Christ has borne the punishment of their sins, and 
purchased them for himself. Blessed be God, our 
pardon and acceptance in Christ Jesus is now "built on 
that very attribute which is so dreadful and alarming 
4 



m 



THE ATONEMENT MADE BY 



to the offending sinner ! That which seemed the 
main bar against our acceptance, is now become the 
very ground why God accepts. Justice and mercy 
both triumph together. God remains righteous, and 
yet rebellious man may be forever blessed. 

Thus the cross of Christ gives the brightest display 
of all the divine perfections. It is a glass in which 
all created intelligences may see and discover, in a way 
that they never otherwise could, the glory of God's 
wisdom, power, righteousness, justice, mercy, and 
truth. 

While God is glorified, through the same atone- 
ment, A WAY OF SALVATION IS PROVIDED FOR SINNERS. 
We shall have occasion, in considering afterwards the 
nature of the New Covenant, to enter into a fuller 
view of the nature of this salvation, and therefore will 
here only briefly notice some of the more direct bless- 
ings which are obtained by this atonement. 

There is, first, forgiveness. " We have redemp- 
tion through the blood of Christ, the forgiveness of 
sins, according to the riches of his grace." The 
apostle, in the passage in Romans above referred to, 
also shows that God is righteous, in the remission of 
sins that are past. As if he had said, the sins com- 
mitted before the coming of Christ, were, through 
the infinite compassion of God, forgiven on account 
of the propitiation that was to be effected by his 
death. All the sin of man, therefore, that ever was, 
or will be forgiven, was forgiven through his atoning 
sacrifice. God's exacting the punishment of sin in 
the death of Christ, explained the mystery of divine 
patience and truth, in not punishing our first parents, 



THE DEATH OF CHRIST. 39 

Adam and Eve, with instant death, and in hearing, 
for so many thousand years, with the wickedness of 
mankind ; and it cleared the divine righteousness, and 
accounted for his forbearance with the rehelhon and 
sin of his creatures. The same atonement is still 
amply sufficient to cover the whole of our transgres- 
sions against the divine law. The pardon of sin, of 
all sin, of the greatest and most aggravated sins, the 
free and entire removal of the load of guilt from the 
conscience, this is the glory of the Gospel of Christ. 

The benefit of the atonement of Christ is also e±- 
hibited in another light as the cause of the free justi- 
fication of the believer. His sins are not only par- 
doned, but he is freed from the penalty of sin. Being 
justified freely hij Ms grace ^\^ the great blessing which 
the apostles grounds on Christ's propitiation. By this 
redemption of Christ, a way is provided for the guilty 
sinner being accounted and dealt with as altogether 
righteous. God, whose judgment is according to truth, 
whose sentence is final and decisive, is ilie justifier of 
Jiim ivhicli believeth in Jesus. 

Nor can we also forbear noticing saitctificatio:^, 
as another effect connected with the atonement. It 
is, as we have seen, peculiarly calculated to promote 
genuine love to God and man. "Ye are bought with 
a price ; therefore, glorify God in your body and in 
your spirit v/hich are his — If God so loved us, we 
ought also to love one another." His unspeakable 
love fmmishes the most powerful and attractive motive 
to obedience ; and adds new force to every other con- 
sideration which called on us to obey the will of God. 



40 THE ATONEMENT MADE BY 

Lot US farther observe, how we partake of the 
BLESSINGS OF THE ATONEMENT : for in vain, as to our 
salvation, has Christ shed his precious blood and glori- 
fied God, and procured blessings for man, if we are 
not 'partakers of the henefit. On this important point, 
the Scriptures are very express. It is through faith 
in his blood that God is propitious to us. God justifies 
hiyp^ that helievetli in Jesus. Rom. iii. 25, 26. "To 
him that worketh not, but believeth on him that justi- 
fieth the ungodly, his faith is counted for righteous- 
ness." Rom. iv. 5. Similar passages are very nu- 
merous. The nature of faith will be considered more 
at large in the following chapter. 

We w^ould now press on the reader's attention the 
importance of the subject. It is not a matter of mere 
speculation and theory, but a principal, a practical, 
and a most cheering truth, revealed for our unspeak- 
able benefit. The subject is of infinite magnitude. It 
is God's appointed plan of salvation: it is his only 
plan : "there is none other name under heaven given 
among men, whereby we must be saved." Acts iv. 12. 
Surely nothing can be conceived of more immense 
moment to the human race, than that which concerns 
the salvation of innumerable millions of immortal souls, 
their peace and holiness here, their deliverance from 
eternal wo, and their obtaining eternal life. that 
every reader may so seek an interest in this salvation, as 
to enjoy its blessings, and to feel in his own happy ex- 
perience, what an animating motive th9 atoning death of 
Christ is to a life of holiness and devotedness to that God 
who so loved us, that he spared not his own Son, hut 
delivered him up for ui^ all.. We cannot speak of this 



THE DEATH OF CHUIST. 41 

great subject merely in the language of cold state- 
ment. Christian reader ! let our hearts magnify and 
praise the Lord. The Lord hath done great things for 
uSy ivhereof we are glad. Let our songs ascend up to 
his throne. Let us join the heavenly host in th^ir 
neverceasing hymn — "Worthy is the Lamb that -was 
slain, to receive power, and riches, and -wisdom, and 
strength,andhonor, and glory, and blessing." Rev.v. 12. 
The view which has thus been given of the death of 
Christ appeared needful to enable us to form right 
conception of the Lord's Supper. In this view of his 
death, well might a solemn ordinance be appointed, 
for its perpetual exhibition, and commemoration.* 
Dr. Doddridge justly remarks, "I apprehend this or- 
dinance of the Eucharist to have so plain a reference 
to the atonement or satisfaction of Christ, and to do 
so solemn an honor to the fundamental doctrines of 
the Gospel, that I cannot but believe that while this 
sacred institution continues in the Church, (as it will 

* How dreadfully the Socinians would pervert this ordi- 
nance, may be seen in the following extract from one of 
their writers. " If the Unitarian Society, on their English 
Anniversary Festival, were to consecrate the first goblet to 
the immortal memory of the great founder of their faith, 
they would more faithfully copy the spirit of this Institu- 
tion, than any rival creedsman, and would accomplish the 
association of religion with the rational and habitual plea- 
sures of mankind." Er. Gregory on this makes the fol- 
lowing observation. '' This attempt at transmuting the 
orgies of Bacchus into a Christian rite will not succeed 
with those who have beheld by faith the Lamb of God 
that taketh away the sins of the world. 



42 OIJ FAITH IN 

undoubtedly do to the end of the world) it will be im- 
possible to root that doctrine out of the minds of plain 
bumble Christians." 

As jou have seen, the very words appointing the 
ordinance bring before us the doctrine of the atone- 
ment, bj telling us of Christ's body given and broken 
for us, and his blood shed for the remission of our 
sins. 

We shall farther see, in the next chapter, bow we 
participate in the atonement of Christ. 



CHAPTER III. 



On Faith in Cerist's Atonement. 

The Lord's Supper is manifestly an Institution de- 
signed only for Christians, for sincere believers in 
Jesus Christ. It is well known that the primitive 
churches were very particular in exercising a strict 
discipline, to keep the unbelieving from that holy 
table. Indeed, our attendance there without faith in 
Him would be a mere act of hypocrisy. 

Hence it becomes important for us to understand 
the nature of faith. The idea is in itself so simple, 
as rather to be obscured than elucidated by definition. 
Faith in God's word is the same as faith in man's 
word, a sure belief of what is said. True faith is a 
practical belief of the word of God, and especially the 
record which it hath given of his Son. ^' If we receive 
the witness of men, the witness of God is greater — he 



CHRIST'S ATONEMENT. 43 

that believeth not God, hatli made him a liar, because 
he believeth not the record that God gave of his Son." 
1 Jno. V. 9, 10. 

The Holy Scriptures illustrate the nature and effects 
of this faith in a variety of ways, describing it as a 
coming to Christ, looking unto him, receiving him, 
putting him on, trusting in him, living upon him, and 
the like. These figures very strikingly exhibit the 
inward workings of the believer's heart. 

Repentance and faith are most intimately connected 
in the Holy Scriptures. Matt. xxi. 82 ; Mark i. 15 ; 
Acts XX. 21. There is no repentance without faith, 
and no lively faith without repentance. It has been ob- 
served, that repentance and faith are only two branches 
of the same vital root of the new creature in Christ Jesus. 

The object in this chapter is not, however, to ex- 
plain the nature of faith in general, or faith in Christ, 
(which is a believing all that the Scriptures say of him 
as a divine Saviour, and so receiving him in all his 
offices, as our Prophet, Priest and King,) but to bring 
before the reader the nature and importance of faith 
in his blood. Rom. iii. 25. There is in the Lord's 
Supper, when duly received, a special act of faith in 
the atonement of Christ. This is a point of the ut- 
most importance, as it regards our individual salvation. 
Our holiness too, and our comfort, as well as our duly 
partaking of this ordinance, are closely connected with 
right views on this subject. 

There are some expressions in a discourse recorded 
in the 6th of John,* which have often been referred 

*It is observable, that this Evangelist, who omits tho 



44 ON FAITH IN 

to the Lord's Supper, and wliicli will assist us to un- 
derstand the nature of this faith. The circumstances 
of that discourse were these. The miracle of feeding 
the multitude with bread, and their thence following 
our Lord, having led him to exhort them to labor for 
the meat which endureth to everlasting life, they ask 
him, What shall we do that we might work the worhs 
of Crod ? His reply was. This is the work of Grod, 
that ye believe on him whom he hath sent. The Jews 
ask for a proof of his mission, and tell him of the 
manna which Moses had given. This leads our Lord 
to show them a better food — " I am the bread of life ; 
he that cometh to me shall never hunger, and he that 
believe th on me shall never thirst." He farther ex- 
plains himself, when he says, " The bread that I will 
give is my flesh, which I will give for the life of the 
world." The Jews are stumbled at this ; but our 
Lord only the more solemnly asserts, "Verily, verily, 
I say unto you, except ye eat the flesh of the Son of 
Man, and drink his blood, ye have no life in you. 
Whoso eateth my flesh, and drinketh my blood, hath 
eternal life, and I will raise him up at the last day. 
Por my flesh is meat, indeed, and my blood is drink, 
indeed." 

To prevent any misunderstanding of these words 
by giving them a mere literal interpretation, our Lord 
afterwards told his disciples, " It is the Spirit that 

mention of the appointment of the external ordinances of 
baptism and the Lord's Supper, dwells most at large on the 
spiritual import of these ordinances ; regeneration by the 
Holy Spirit, and faith in the atonement of Christ. 



CHRIST'S ATONEMENT. 45 

quickeneth, the flesh profiteth nothing; the words 
that I speak unto you, they are spirit and they are 
life." 

The great subject inculcated in this discourse, is 
such a faith in Christ as leads the soul to rely on his 
giving his flesh for the life of the world. The dis- 
course does not directly refer to the Lord's Supper; 
for there is not in the whole statement the slightest 
mention or hint of that appointment, nor could his 
hearers have had any clear understanding of his words 
if he were supposed to be speaking of an ordinance 
never appointed, nor even intimated before. In such 
a case, would not our Lord's words have wanted 
that distinctness and precision which usually charac- 
terises his discourses? 

Our Lord here takes occasion from what had pre- 
viously passed, to illustrate the nature of faith in him, 
by food received for the support of the body. By 
the flesli of the Son of man, and his blood, he means 
his becoming man and dying for us (Heb. ii. 14.); 
by his flesh being given for the life of the world, he 
points out the atonement which he would by his 
death make for mankind; and by eating that flesh 
and drinlzing that blood, he shows how we partake of 
this blessing. Faith is to the mind, what partaking 
of food is to the animal frame. \Ye know that before 
food can nourish us, it must be received, eaten, and 
digested; and so before any sentiments or statements 
can benefit us, we must believe them and dwell upon 
them; or (as in the same illusion the Church Collect 
expresses it), we must "inwardly digest them." The 
truths of Scripture, and the doctrines of salvation by 



46 ON FAITH IN 

Jesus Christ, can only influence us, and produce in us 
corresponding affections as they are received; as they 
are credited and thought upon. 

Thus the doctrine of the atonement may be known 
in a general way; we may be able to state it accu- 
rately, and prove it strongly, without our being in- 
fluenced by it, or having any interest in it ; in order 
to obtain the blessing ourselves, we must receive the 
atonement. Rom. v. 11-17. Saving faith has a 
special reference to this doctrine. The faith by which 
Christians, under the gospel dispensation, are justified 
and accounted righteous before God, is such a persua- 
sion of the truth of the divine declarations respecting 
the sacrifice of Jesus Christ, as makes the soul cleave 
to him, and produces a sure trust and reliance upon 
his obedience unto death, as our only and all-sufficient 
ground of hope for the pardon of sin, peace with God, 
the gift of eternal life, and every spiritual blessiug. 
WTien we are ^' enabled thus to believe and come to 
Gt>d with our load of guilt and misery, not trusting in 
our own righteousness, but in his manifold and great 
mercies, as flowing to sinners through the sacrifice and 
atonement of Christ, then we find peace of conscience, 
and a quiet mind." Our souls are satisfied and 
strengthened, and our hearts are set at liberty to love 
and serve God with gratitude and entire devotedness. 

The Protestant Episcopal Church speaks very de- 
cisively on this subject. ^'The right and true Chris- 
tian faith is, not only to believe that Holy Scripture 
and all the foresaid articles of our faith, are true, but 
also to have a sure trust and confidence in God's mer- 



Christ's atonement. 47 

ciful promises, to be saved from everlasting damnation 
by Christ ; whereof doth follow a loving heart to obey 
his commandments."* 

Only conceive the state of mind of one awakened to 
a true knowledge of the law of God in its reasonable- 
ness, its purity, and its extent ; and a true sense of his 
own exceeding sinfulness. He sees that he is justly 
condemned, heaven is forfeited, divine wrath is in- 
curred, and any moment may plunge him into irreme- 
diable and endless ruin; and then say whether there 
may not be desires wrought in the heart that can be 
well compared to hunger and thirst; and whether 
there be not in the salvation of Jesus Christ, that 
which may justly be called the bread of life, and the 
fountain of living waters; and whether faith in his 
doctrines may not nourish and support the soul, just 
as much as the most suitable food does the body ! 
Bread or flesh is not more adapted to meet the neces- 
sities of the hungry, nor wine to strengthen and re- 
vive the weak, than the atonement of the incarnate 
Saviour to supply the wants of the convinced, humbled, 
and penitent sinner. Nothing else indeed will supply 

* See Homily on Salvation. — It is great pity that Epis- 
copalians do not read sufficiently the Homilies of the Church. 
It is utterly impossible that there can be a better summary 
of faith and practice drawn from the Scriptures, and if 
they were more studied, there would be less danger of the 
inroads of pernicious doctrine. — I have scarcely ever seen 
the book of homilies in the hands of any of our church 
people, and it seldom occupies a place in any of their libra- 
ries. * * * __Q^ T. B. 



48 ON FAITH IN 

his wants. Archbisliop Cranmer (whose Treatise on 
the Sacrament is full of instruction,) justly says, 
''There is no kind of meat that is comfortable to the 
soul, but only the death of Christ's blessed body; nor 
any kind of drink that can quench its thirst, but only 
the blood-shedding of our Saviour Christ." Let us 
then, when we receive the Lord's Supper, spiritually 
feed on Christ as our all-sufficient and all-satisfying 
Saviour. 

It is not one act of faith only that marks the Chris- 
tian. The just live hy faith. When we dwell on what 
Christ has done for us, and look to him for grace and 
strength, we receive continued supplies of spiritual 
food. Worldly things weaken our spiritual strength, 
and deaden our devout aiFections. Satan tempts us, 
and a corrupt heart leads us astray. In the midst of 
these dangers, it is only in proportion as we constantly 
come to Christ, and receive out of his fulness grace for 
grace, that we are strong and vigorous in the Christian 
life. Just as the body lives by receiving food from 
day to day, and thereby increases, and grows from 
infancy to manhood, so the soul lives by this faith in 
Christ, and goes from strength to strength till we come 
to a perfect man. 

The Scriptures speak very strongly of the BLESS- 
INGS connected with this faith in Christ. They are 
stated in the 6th chapter of John in many varied ex- 
pressions. Without this faith we have no spiritual 
life; through faith we have union with Christ, support, 
strength, consolation, and eternal bliss. The promise 
of eternal life may well be peculiarly cheering and 
animating to us. Observe how solemnly our Lord 



cheist's atonement. 49 

declares, (ver. 47.) Verihy verily, I say unto you, he 
that hclieveth on me hath everlasting life. Who can 
calculate the magnitude of this blessing? All the 
glories of this world fade before it. To be happy, 
and that forever ! what heart can imagine all that is 
comprehended in everlasting life? Look only at one 
point in the promise, (ver. 54.) I will raise Mm up at 
the last day. Place only the resurrection before your 
eyes. The last trump is sounded — the heavens pass 
away with a great noise — the lord himself descends. 
In this tremendous day, amid the wreck of worlds, 
who shall stand when HE appeareth. It is the Judge 
of all mankind, and ivho shall abide the day of his 
coming ? Whom will He raise up and place in safety ? 
See, above, the mansion of bright and eternal glory ! 
Behold, below, the dreary and horrible abode of never- 
ending wo ! Christian reader, in the day of the 
resurrection, what a blessing beyond all description 
will it be to belong to Christ, and to have his promises 
engaged to raise you up to life and glory. Well, 
whosoever helieveth in him shall not perish, hut have 
everlasting life. You may safely build for eternity 
on his faithfulness. He has all power and might to 
fulfil his promises, all truth and willingness to perform 
them. look unto Jesus, and be ye saved. 

We may hitherto in this chapter appear to have de- 
parted from the direct subject of the Lord's Supper, 
but what has been said will tend to explain that feed- 
ing on Christ by faith, which is at once enjoined and 
signified by this ordmance. Though our Lord's dis- 
course in the 6th of John has not a primary reference 
to his last supper, yet that institution points out the 



50 ON FAITH IN" 

same actings of faith, whicli are illustrated by the in- 
struction in that remarkable passage. Both the literal 
and spiritual feeding are happily expressed together 
in the address to the communicant, " Take and eat this, 
in remembrance that Christ died for thee, and feed on 
him in thy heart by faith with thanksgiving." Arch-< 
bishop Cranmer very plainly and strikingly expresses 
the same ideas — *' The true eatins^ and drinkino; of the 
body and blood of Christ is, with a constant and lively 
faith to believe that he gave his body and shed his 
blood on the cross for us, and that he does so join and 
incorporate himself to us, that he is our head and we 
his members ; and flesh of his flesh, and bone of his 
bone, having him dwelling in us, and we in him. And 
herein stands the whole effect and strengrth of this 
sacrament. And this faith God works inwardly in 
our hearts by his Holy Spirit, and confirms the same 
outwardly to our ears, by the hearing of his word, 
and to our other senses by the eating and drinking of 
the sacramental bread and wine in his holy supper." 

Let it be your desire, then. Christian reader, when 
you receive the outward emblems of his body and 
blood, by the grace of the Holy Spirit, and through 
faith, afresh to receive Christ himself as your only and 
your complete Saviour. Augustine denies that men 
can carry away from this sacrament any more than 
they can collect in the vessel of faith. Indeed it is 
only as faith is in exercise, and you are really looking 
to Christ, by and through the outward elements, that 
this institution will be of profit to you. It loses its 
whole design as to your individual good, if you are 
not depending,- by faith, on the atonement of Christ, 



CHRIST'S ATONEMENT. 61 

and applying afresh for an interest in his great salva- 
tion. Beside, the Lord's Supper shows us how the 
death of Christ is applied to our benefit. " As the 
bread and wine represent the body and blood of our 
Saviour, so the eating and drinking those elements 
point out that act of faith by which we apply to our 
own benefit the merits of his death. AVhenever then 
you go to this, holy table, lift up the eye of faith to 
the crucified Redeemer, dying for your sins, come with 
your burden to him, and so shall -^ou find rest unto 
your souls. 



CHAPTER IV. 
On the New Covenant. 

In appointing the Holy Communion, we have seen, 
our Lord calls the cup tJie New Testament in his Mood. 
We propose in this chapter, to explain the meaning 
of this expression, and briefly to state the nature of 
that Dispensation, which was secured to us through 
the atoning sacrifice of Christ. 

The term, which is here rendered Testament, is a 
translation of the Hebrew word nnO, which is com- 
monly rendered Covenant.* We do not find that the 

* There have been considerable differences of opinion re- 
specting the meaning of the Hebrew word Jl'lD, and the 
Greek word diaOr^y-ri^ usually translated covenant. The author 



52 ON THE NEW COVENANT. 

Hebrew word is ever used in the sense of a last will, 
and it is doubtful whether the Greek word be used in 
that signification in the New Testament. 

A Covenant is an agreement on certain terms, and 
supposes two or more parties. But when God is one 
party to that which is rendered covenant, it must be 

thinks that his readers will be interested in an abstract of 
some of the principal authorities wliich have fallen in his 
way. 

On the Hebrew word, riHOj Simon, in his Hebrew 
Lexicon, gives us the term covenant as the general mean- 
ing; and then, referring to the annexed passages, he says 
it denotes metonymically, a promise^ (Numb, xviii. 19; 2 
Sam. xxiii. 5;) a constitution or statute, (Jer. xxiii. 20 ; and 
2i precept, (Jer. xxxiv. 15;) because these are wont to be 
joined to covenants. The Decalogue, (Numb. x. 33; Deut. 
iv. 13 ; ix. 9-11 ;) and the sign of the Covenant, Gen. xvii. 
13. 

Gesenius, in a German Hebrew Lexicon, after stating the 
first sense to be that of a covenant, adds, as a second sense, 
it often only expresses that sort of covenant where the 
stipulation is all on one side ; and has, therefore, when it is 
used to signify God's covenant with the Israelites, fre- 
quently the same meaning as a Law. 

On the Greek word diaOrjxrj, Grotius remarks, that it 
was adopted in the Septuagint version of the Old Testament, 
as it was found that the original Hebrew word was of a more 
extensive signification than the Greek word (tovOyjxt], their 
usual word for covenant. See Poli Synopsis, vol. iv. p. 2. 

Junius says, *'It signifies neither a Testament, nor a 
Covenant, nor an Agreement ; but as the import of the 
word simply requires, a disposition, or institution of God." 



ON THE NEW COVENANT. 53 

considered as meaning rather a Dispensation^ declar- 
ing his mercy and goodness, towards his sinful crea- 
tures, than a mere agreement. Isa. lix. 21 ; Heb. viii. 
8-12. By a dispensation, we mean that plan of pro- 
cedure, on which God acts towards those who live 
under it, or, as it is more briefly defined by Dr. Johnson, 

Schleusner gives the general interpretation to be a dis- 
position ; and with reference to the passage in the institu- 
tion of Lord's Supper, gives it the sense of '• a constitution, 
law, or form of religion, or, as it is commonly called, a i)i- 
vine (Economy from the manner of speaking among the 
Jews, who were wont to call the Mosaic religion, il^*)D 
the likeness being taken from the covenants, which men 
are wont to enter into between themselves/^ 

On the use of both words, Dr. Gill, in his Body of 
Divinity, says,— 1. It is something used for an ordinance, 
precept, and command. Numb, xviii. 19; Jer. xxxiv. 13, 
14; Deut. iv. 13. 2. A covenant when ascribed to God, 
is nothing more than a mere promise. Isa. lix. 21 ; Ephes. 
ii. 12. 3. We often read of the covenants of God, only on 
one side. Jer. xxxiii. 20; Gen. ix. 9-17; Hosea, ii. 18. 
4. A covenant properly made between man and man, is by 
stipulation and restipulation, in which they make mutual 
promises, or conditions, to be performed by them. Gen. 
xiv. 13; xxvi. 28; 1 Sam. xx. 15, 16, 42; xxiii. 18. 

Brown of Haddington also says, " Both words may in 
general be rendered an establishment, and this significa- 
tion will answer in every place where the words are found.'' 

The importance of having a just view of the term, will 
be seen when it is remembered that it occurs above two 
hundred times in the Scriptures. It will be obvious that 
it has often a much larger signification than a mere agree- 
ment between two parties with mutual conditions. 



54 ON THE NEW COVENANT. 

*' the dealing of God with his creatures." This general 
meaning of the term rendered Covenant, seems best 
to convey its sense in the passage immediately under 
our consideration. The term is used to denote the 
two chief systems of religion noticed in the Bible, the 
Jewish and the Christian. The nature and design of 
both these are fully declared in the Holy Scriptures, 
but as our Lord directly connects the celebration of 
the Lord's Supper with the New Dispensation, it will 
be proper, here, to give a farther account of it. 

It is CALLED NEW WITH REFERENCE TO THE JEWISH 

DISPENSATION, not having been fully manifested nor 
fully established as the only religion of men, till after 
the promulgation and lengthened continuance of that 
preparatory religion, which was given by Moses. 

It is true that the plan of this rich dispensation of 
grace and mercy, for the salvation of sinful man, was 
laid before the world began. St. Paul assures Timothy 
that God "hath saved us, and called us with an holy 
calling, not according to our works, but according to 
his own purpose and grace, which was given to us in 
Christ Jesus before the world began. 2 Tim. i. 9. 
Those who obtain its blessings are also described by 
St. Paul, as "chosen in Christ before the foundation 
of the world, that they should be holy and without 
blame before him in love." Ephes. i. 4. Here we see 
all the parties in this covenant brought to our view at 
once. — God, the source of all blessings — men, who 
were to be the objects of his grace — and Christ, the 
mediator of the covenant, in whom all the subjects 
were chosen, and by whom they would ultimately be 
brought to eternal glory. 



ON THE NEW COVENANT. 55 

It is true also that it was in part manifested to man 
from time to time, before the Christian ^ra — first in 
the promise, the seed of the ivoman shall bruise the head 
of the serpent. (Gen. iii. 15.) After this, as the 
apostle tells us, to Abraham and his seed ivere the 
promises made; and thus, as he assures us, the cove- 
nant ivas confirmed before^ (that is, before the law of 
Moses) of G-od in Christ. Gal. iii. 16, 17. The 
Mosaic Dispensation was, in various respects, a figure, 
shadow, or representation of the new covenant, by its 
tabernacle, sacrifices, &;c. As we proceed in reading 
the sacred volume, the promises and prophecies gradu- 
ally unfold it with increasing clearness to our view. 
Though David's expression at the close of his life, 
may possibly have a more direct application to the 
convent made with him personally, as to the throne of 
Israel, yet therein the promise of Christ was included, 
and the words are very descriptive of the blessings of 
this better covenant, " lie hath made with me an ever- 
lasting covenant, ordered in all things and sure — for 
this is all my salvation, and all my desire," (2 Sam. 
xxiii. 5.) as is that expression, " the secret of the Lord 
is with them that fear him, and he will show them his 
covenant." Ps. xxv. 14. Several of the Psalms, as 
xvi. xl. Ixxxix. and ex. clearly show that the holy 
men of old entertained, in the progress of time, ideas, 
and used expressions, too large for the Jewish Dispen- 
sation, and applicable only to a different order of 
things. Isaiah, almost with the clearness of apos- 
tolical writers, brings before us that redemption, on 
T7hich the Dispensation of grace is founded. 



56 ON THE NEW COVENANT. 

But notwithstanding this previous discovery of it, 
which doubtless engaged the faith, and raised the hope 
of the servants of God, from the beginning, it is still 
justly styled new^ as it was only fully revealed after 
the coming of Christ. It is displayed to us in that 
•Volume, which is emphatically called the New Testa- 
ment, or Covenant. Christ, as the Lamb of God, 
"verily was foreordained before the foundation of the 
world, but was manifest in these last times for you 
who by him do believe in God." 1 Pet. i. 20, 21. 

It was also only fully established by the death of 
Christ. Solemn promises and engagements were of 
old established and ratified, by blood-shedding and 
sacrifices. Gen. xv. 8-18. Hence the Psalmist 
speaks of the covenant made with God by sacrifice. 
Ps. 1. 5. Thus the death of Christ was the sacrifice 
that perfected the new dispensation. 

And it was yet farther illustrated and confirmed by 
the resurrection and ascension of Christ. Thus not 
only was it proved that his death was accepted as an 
atonement for sin, and that the divine justice was 
satisfied, but he was raised up from the dead, and as- 
cended into heaven to receive those blessings which 
he had purchased for sinful men, to bestow those 
blessings on them that believe in his name, and thus 
to carry on the work of salvation by supplying them 
according to their individual necessities with grace to 
help in time of need^ and by filling them at proper 
seasons, with joy and peace in believing through the 
power of the Holy Ghost. 

Hence, as fully manifested, as completed by the 
death, and confirmed by the resurrection of Christ, 



ON THE NEW COVENANT. 57 

and as compared with the covenant made with Israel 
on their coming out of Egypt, it is called the new 
covenant. The former dispensation is no longer ne- 
cessary, and the Gospel is become the statute law of 
the whole church of God. 

Having thus seen in what respect it is a new cove- 
nant, we will next view it in contrast with the old 
COVENANT. The Scriptures frequently illustrate this 
subject, by contrasting or comparing one with the 
other.* The Jewish was a religion for a particular 
nation ; (Deut. iv. 31-34 ; vii. 6 ;) the Christian was 
designed for all nations; (1 John ii. 2; 1 Tim. ii. 4 
-6 ;) the Jewish was temporary ; (Heb. viii. 7-13 ;) 
the Christian is permanent; (Heb. xii. 27, 28,) the 
Jewish had conditions to be performed, as the ground 
of obtaining its blessings; (Exod. xix. 5-8;) the 
Christian promises those very conditions as blessings 
which will be freely bestowed. Jer. xxxi. 31-34 ; 
Ezek. xxxvi. 27 ; Rom. iii. 24 ; Eph. ii. 8, 9. In the 
first covenant, the law was written on tables of stone ; 
but the second provides for its being written on the 
fleshly tables of the heart. 2 Cor. iii. 3. The media- 
tor, priesthood, and sacrifices of the two covenants, 
are contrasted in the Epistle to the Hebrews, to 
show the superior advantages of the latter dispensa- 
tion. 

The old covenant, as considered apart from the dis- 
coveries and promises which it contains of the new, 
was a ministration of death and condemnation, (2 Con 

* See the Epistles to the Hebrews and Galatians, passim ; 
John i. 16, 17; 2 Cor. iii. 3-18, &c. 



58 ON THE NEW COVENANT. 

iii. 7-9.) pronouncing a curse on all who did not 
oboj it perfectly, (Deut. xxvii. 6.) and, in some cases, 
inflicting the penalty of death, -without mercy, on 
transgressors. Heb. x. 28. The Apostle calls it a 
yolce upon tlie necJc of the disciples, lohieh neither our 
fathers nor we were able to hear. Acts xv. 10. As a 
ministration of death and condemnation, it gives those 
who were never under it a very striking illustration 
of the sad state of all sinners. Those who sinned not 
against the light of the Jewish Dispensation, were yet 
under shi, Rom. iii. 9. They sinned against the light 
which they had ; (Rom. ii, 12-15.) and God having 
not left himself without witness, (Acts xiv. 17.) they 
were withovJ. excuse. Rom. i. 29. But tlie Law en- 
tered, that the offence might abound. Rom. v. 20. 
It discovered and detected yet more strongly the uni- 
versal and deep corruption, sinfulness, and ruin of 
man. The soul that sinneth, it shall die ; but all have 
sinned. Hence all, whether under the Jewish law or 
not, are guilty, (Rom. iii. 19.) under a sentence of 
deatlh, (Rom. vi. 23.) and condemned before God. 
John iii. 18. 

In this state the new covenant finds all men ; and it 
is a miyiisiration of righteousiiess, as by it condemned 
sinners arc taught the way of obtaining righteousness 
through faith in him, who has atoned for our sins, and 
fulfilled that law which we had broken. It is also the 
ministration of the Spirit, as while it is the only doc- 
trine throu(>;h which life and salvation are communica- 
ted to sinners, a much larger measure of the gift of 
the Holy Ghost is communicated, and to much wider 



ON THE NEW COVENANT. 59 

extent, under tlie administration of the new covenant, 
than ev^er was under the old. John xvi. 7 ; Acts ii. 

The old covenant conveyed many intimations of the 
Gospel ; but it w^as in types and shadows, or by pro- 
phecies and promises ; it imparted but the beginnings 
of that salvation which was to be afterwards more 
largely bestowed. But the new covenant both gives 
the substance of the emblems, and accomplishes the 
predictions and promises. John i. 17. 

The old was, however, in the various points which 
have been noticed, and viewed in all its parts, a beau- 
tiful and glorious preparatory dispensation, introduc- 
tory to that which was to be a blessing to the whole 
world, and wonderfully adapted, in its wdiole system, 
to make ready the minds of men to welcome the Gos- 
pel. The Laio was our sclwolmaster to bring us to 
CJirist. 

But, if that which was done away was glorious^ how 
much more that which remaineth is glorious. What 
cause have we to thank God that we live under the 
light and blessings of the most clear and perfect Dis- 
pensation which he has ever vouchsafed to his 
Church! May it have to be said of us, "We all^ 
with open face, beholding as in a glass, the glory of 
the Lord, are changed into the same image from glory 
to glory." 

The above contrast will enable us the more readily 
to understand the nature of the new covenant. 
It will be sufficient to mention some of its leading fea- 
tures. Fully to explain it, would be to transcribe a 
great part of the sacred volume. 



60 ON THE NEW COVENANT. 

Dr. Watts gives this description of the Divine Dis- 
pensations in general. " The public Dispensations of 
God towards men are those wise and holy constitu- 
tions of his will and government revealed, or some way 
manifested to them, in the several successive periods, 
or ages of the world, wherein are contained the duties 
which he expects from men, and the blessings which 
he promises, or encourages them to expect from him, 
here or hereafter; together with the sins which he 
forbids, and the punishments which he threatens to 
inflict on such sinners. "We purpose here to confine 
ourselves to a brief view of the peculiarities of the 
Christian Dispensation. 

It discovers to us God as a eeconciled father. 
Col. i. 20, 21. We were enemies in our minds hy 
wicked worlcs. Man dislikes the service of that pure 
and holy God in whom he ought to delight, and daily 
offends him. He was therefore an object of God's 
just wrath, and if left to himself he must have per- 
ished for ever. Here, then, is manifested the bound- 
less compassion and tender love of God. John iii. 16 ; 
1 John iv. 10 ; Rom. v. 8. The reconciliation begins 
in his own infinite grace, displayed in redemption by 
Jesus Christ, " God was in Christ, reconciling the 
world unto himself, not imputing their trespasses unto 
them, and hath committed unto his ministers the word 
of reconciliation." 2 Cor. v. 19. 

The new covenant is administered by a mediator. ■ 
A mediator is one who goes between parties at vari- 
ance. Man, being a sinner, and so at enmity with 
God, the plan of grace which God devised required 
the interposition of a mediator to carry it into effect. 



ON THE NEW COVENANT. 61 

Jesus Christ, our Lord, is the Mediator of a hotter 
covenant^ which ivas established upon better 'promises 
than the law of Moses. When we were enemies we 
were reconciled to God by the death of his Son, But 
besides obtaining the blessings of this covenant, he, 
as Mediator, dispenses them to us. Great as they 
are, and freely as they are now bestowed, if their 
communication were to depend on. the will and en- 
deavors of fallen man, we should never receive them. 
The whole administration of the Gospel Dispensation 
is in his hands. Jesus Christ is exalted to be a Prince 
and a Saviour^ to give repentance and remission of 
sins. He sends the ministers of the new covenant, 
(2 Cor. iii. 6.) to gather men into his church ; he 
makes his people willing in the day of his power, Ps. 
ex. 3. He, of his own grace and love, when they 
were dead in sins, quickens them by his Holy Spirit, 
and purifies them unto himself ^ a peculiar people zeal- 
ous of good works. 

The administration of this dispensation is carried 
on in the hearts of men, by the secret and gracious 
influence of the holy ghost, who is sent by Jesus 
Christ to convince and comfort, guide and govern, 
illuminate and instruct, preserve and sanctify his peo- 
ple while they sojourn here below, and thus prepare 
them for his eternal kingdom of glory above. Hence 
the gift of the Spirit is peculiarly promised, and much 
morp largely dispensed under this covenant ; and it 
shall come to pass in the last days, saith Cfod, I will 
pour out of ray spirit upon all flesh. 

The new covenant declares a way of salvation, the 
only way of salvation, and a salvation including de- 
6 



62 ON THE NEW COVENANT. 

liverance from tlie guilt and power of sin, and the gift 
of eternal life. All are freely bestowed. "Bj grace 
are ye saved, through faith, and that not of yourselves, 
it is the gift of God, not of works, lest any man should 
boast. For we are his workmanship, created in Christ 
Jesus unto good works, which God hath before or- 
dained that we should walk in them." Eph. ii. 8-10. 
Does any distressed and anxious mind inquire, What 
must I do to he saved ? The answer in the new cove- 
nant is plain and express — Believe on the Lord Jesus 
Christy and thou shalt he saved. Acts xvi. 30. This 
remarkably distinguishes it from the old covenant. 
The tenor of that was, the man that doeth these things 
shall live hy tliem. The tenor of the new is, with the 
heart man believeth unto righteousness, and with the 
mouth confession is made unto salvation, Rom. x. 5-9. 

The new covenant has two leading ordinances, also 
distinguishing it from the old — Baptism and the Lord's 
Supper. Baptism is the appointed ordinance for our 
introduction into the visible church, and the Lord's 
Supper manifests our continuance therein. 

Again, it contains promises exactly suited to all 
our wants. See Jer. xxxi. 31-84 ; Heb. viii. 8-12. 
There are the blessings of redemption for the captive, 
pardon for the sinful, justification for the guilty, pu- 
rification for the polluted, strength for the weak, wis- 
dom for the ignorant, and help for the helpless. It 
proposes, in short, a full remedy for all our evils. The 
Scriptures are the records of its benefits. Let us 
search them diligently, that we may have as full a 
knowledge as we can, of all it contains for our use. 
The chief blessing is, indeed, eternal life. " For this 



ON THE NEW COVENANT. 63 

is the record, that God hath given to us eternal life, 
and this life is in his Son ; he that hath the Son hath 
life, and he that hath not the Son hath not life. Nor 
are these uncertain promises ; they are all Yea and 
Amen, in Christ Jesus our Lord." 

The new covenant, therefore, gives the believer 
great security. It is ivell ordered in all tilings^ and 
sure, 2 Sam. xxiii. 5. While it eminently tends, by 
the way in which its blessings are bestowed, to m.ani- 
fest the divine glory, and yet to promote the happiness 
of man ; it also most effectually provides for obedience 
to the holy law of God. What God, as a righteous 
Governor, justly demands from us as his creatures, he 
now, according to the beneficent tenor of the new 
covenant, bestows as a gracious Benefactor. Is, for 
instance, obedience to his laws his command as our 
God, and our duty as his creatures ? — He promises in 
the dispensation of grace, to write his laws in our 
hearts. Heb. viii. 10. Is repentance equally re- 
quired from us as sinful creatures ? — he grants repen- 
tance unto life. Acts xi. 1. Is faith in his Son re- 
quisite for our salvation ? — unto us it is given to believe 
in his name, Phil. i. 29. Thus it is well ordered, 
as it guards against the weakness and corruption of 
our nature, wliich would otherwise prevent our ob- 
taining its blessings. The happiness of Adam in 
Paradise, depending on the fidelity of the creature, 
failed ; the national blessings granted to Israel, 
through their disobedience were forfeited ; but in the 
better covenant, the fidelity of God is concerned, and 
he engages to work in us all that he requires of us. 



04 ON THE NEW COVENANT. 

He promises not only not to depart from us, but that 
we shal] not depart from him. " I will make an ever- 
lasting covenant with them, that I will not turn away 
from them to do them good, but I will put my fear 
into their heart, that they shall not depart from me." 
Jer. xxxii. 40 ; see also Isa. liv. 9, 10, 17. True it 
is, that many who have had right notions of religion, 
and have made a fair profession, do afterwards make 
shipwreck of faith; and this should guard us against 
presumption and self-confidence, and make us watch- 
ful and humble ; but the Apostle assures us on this 
head, " they went out from us, but they were not of 
uSs for if they had been of us, they would no doubt 
have continued with us." 1 John ii. 19. True it is, 
the sincere servant of God may fall into sin, in which 
case his transgressions will be punished with fatherly 
chastisements ; yet the promise even in this case is, 
"Nevertheless my loving kindness will I not utterly 
take from him, nor suffer my faithfulness to fail ; my 
covenant will I not break, nor alter the thing that is 
gone out of my lips." Ps. Ixxxix. 30-34. 

Who that knows and believes such gracious declara- 
tions, can but admire the infinite goodness and con- 
descension of God, entering into such promises and 
engagements with his weak and sinful creatures! — 
What heart but must be touched and melted with 
such wonderful love ! how can we hate sin enough, 
and love our God enough, after all that he has done 
for us. 

Such is the blessed nature and character of the new 
covenant. We have farther to consider OUE duty 



ON THE NEW COVENANT. 65 

WITH REFERENCE TO THIS GRACIOUS DISPENSATION; 
SO that wo may become interested in it, and partakers 
of its blessings. Every believer in Christ has a per- 
sonal interest in the new covenant. We gain an in- 
terest in its blessings, when we seek them in the way 
of God's appointment. It is the divine invitation, 
" Incline your ear and come unto me ; hear, and your 
soul shall live, and I will make an everlasting cove- 
nant with you, even the sure mercies of David. Seek 
ye the Lord while ho may be found, call ye upon him 
while he is near." Isa. Iv. 3-6. Our duty then plainly 
is, earnestly to seek, and gratefully and believingly 
to accept the offered salvation, to observe its ordi- 
nances, and to adorn in cul things the doctrine of God 
our Saviour. If we are truly convinced of our lost 
condition, and of our sinful character ; if we nrc truly 
desirous of such a salvation as that which is exhibited 
to us in the Gospel, God will freely grant to us the 
blessings of his grace, when we seek them in the name 
of Jesus Christ, and in a humble reliance on his atone- 
ment. The great Mediator will then plead our cause, 
and obtain for us, whatever is needful for present or 
future happiness. The Father hath committed all 
things into the hands of Christ, (Matt, xxviii. 18; 
John V. 22 ; Ephes. i. 22.) and when we come to him, 
and entrust our souls wholly to him, (2 Tim. i. 12.) 
he gives us the blessings of this covenant even as if it 
had been made solely and individually for us. 

Surely ive ought to give the more earnest heed to the 
things which we have lieard, lest at any time we should 
let them slip. For hoiv shall we escape, if we neglect 



66 ON THE NEW COVENANT. 

SO great salvation ? It is evidently just and right that 
those who refuse to receive and submit to so gracious 
a dispensation, should not Lave its blessings ; that 
those who reject the remedy, should remain under the 
disease. We live now indeed under the full establish- 
ment of the new covenant, whether we accept it or 
not ; but we are not partt^kers of its blessings, unless 
we are seeking for salvation, as guilty and helpless 
sinners, through Jesus Christ. Nay, if we reject and 
persevere in our rejection of this only way of salva- 
tion, we shall perish with aggravated guilt, and in a 
more tremendous ruin than those who never heard the 
grace of God. 

Thus has God so ordered it, that none shall inherit 
eternal life, but in the way of repentance, faith, and 
holiness ; and yet none shall boast or glory in his 
sight. The future blessedness is so proposed and 
promised, that none can on good grounds hope that 
they individually have an interest in it, but as they 
are partakers of these previous graces ; and yet, these 
being his 'gifts, we are in all respects saved by grace. M 
The interests of holiness, the glory of God, and the" 
happiness of man, are all effectually secured. Faith, 
repentance, and obedience, have often been considered 
as CONDITIONS of our salvation. This is true, if it be 
only meant that they ever accompany our obtaining 
eternal life. But the author avoids that mode of ex- 
pression, it being apt to suggest ideas to the minds of 
the more ignorant, as if there were some merit in our 
works; something to be done on our part, on the 
ground of which we might expect something to be done 



ON THE NEW COVENANT. 67 

on God's part; or as if there were power in man of 
himself to do that which is pleasing to God ; both of 
which ideas are carefully to be guarded against, as 
directly opposing the plan of the Gospel. It tends also 
to damp the freedom of a loving heart, and to make 
our service one of constraint and fear, rather than of 
voluntary and glad obedience. Are not the advan- 
tages of the term condition gained by representing 
good works, as necessary evidexces of a state of 
safety and grace, as things that accompany salvation ? 
Heb. vi. 9, 10.* 

Great comfort may be derived from this dis- 
pensation. It is a satisfactory ground of hope for 
every good. That God should, before time began, 
have planned and fixed such a scheme of grace, and 
given his Son to efiect it, may well fill us with the 
most cheering hopes. If a man have a real knowledge 

* Those who have supposed that the new covenant, as a 
covenant, necessarily implies conditions, do not seem to 
have duly considered the full signification and extended 
meaning of the original term, nor its use in places where 
no conditions are either named or supposable. Gen. ix. 9- 
17; Isa. liv. 9, 10; Jer. xxxi. 31-34; xxxii. 37-41; 
Ezek. xvi. 60-63 ; Heb. viii. 8-12. See also Isa. Iv. 3 ; 
Luke i. 72, 73. 

The view above taken does not by any means lessen our 
obligations to obedience. Our duties are binding on us, as 
creatures of God. as if we had full power of ourselves to 
discharge them. Our helplessness and proneness to evil 
is the consequence of sin, and therefore a fault, and not a 
release from obedience. Nor let any man suppose that he 



68 ON THE NEW COVENANT. 

of the holy character of God, he cannot but see that 
he is justly condemned and exposed to eternal ruin. 
To such a one, the way of salvation, by the only Re- 
deemer, -will be unspeakably precious. He will readily 
see and acknowledge that he can only be saved by a 
dispensation of free and sovereign grace and mercy. 
Here, and here only, is a sufficient foundation for all 
our hopes. -Let us say, then, v^ith David, Tins is all 
my salvation. 2 Sam. xxiii. 5. The expression is 
peculiarly strong — all my salvation. Many are dis- 
posed to trust partly in their works and partly in 
Christ; but let them learn to depend simply, and ex- 
clusively, and entirely on the only Saviour, and to 
feel that without him they are wholly lost and undone ; 
and in him, and with him, for ever blessed. 

It is also an abundant source of most lively JOY. 
In the world Christians have tribulation. Besides the 
ordinary sorrows and distresses of life, and besides 
the afflictions of our families and connections ; the 

may be negligent or careless ; or must sit still and do noth- 
ing, till there be some extraordinary divine influence on his 
mind. The Apostle takes quite a different view, when he 
says, ^' Work out your own salvation with fear and trem- 
bling, for it is God that worketh in you both to will and 
to do of his good pleasure. But if it be asked, how we 
come to work at all, the Apostle shows us, '^It is not of 
him that willeth, nor of him that runneth ; but of God 
that showeth mercy." And in another place, while he 
says, ^' I labored more abundantly than they all," he yet 
immediately addsj " yet not I, but the grace of God which 
was with me." 



ON THE NEW COVENANT. 69 

prevalence of sinful propensities, and the weakness of 
our faith, hope, and love, form a peculiar grief and 
bur len to the Christian : but notwithstanding all the 
heavy and distressing trials and afflictions, to which 
we may be exposed, the dispensation of mercy in 
Christ Jesus may still fill us with joy unspeakable and 
full of glory, Obser\e 'Cue glowing terms by which it 
is introduced to us: — " How beautiful upon the moun- 
tains are the feet of him that bringeth good tidings, 
that publisheth peace, that bringeth good tidings of 
good, that publisheth salvation ; that saith unto Zion, 
Thy God reigneth!" If God, the Sovereign Lord of 
all, be our friend, our joy, and our strength, if he be 
engaged to bless us, and we are hoping to be with 
him for ever, how can we sorrow as tJiose who have no 
hope f The most important earthly events become 
insignificant and trifling, when we come to the borders 
of the grave. Then we need something solid and en- 
during to give us real satisfaction. We must have 
the word of God in our favor, and an interest in the 
covenant and promises of God to give us true joy. 
That can give joy, the highest joy, even in the pros- 
pect of death, judgment, and eternity. It has been 
the experience of thousands, and tens of thousands ; 
and that it may be the experience of the writer, and 
of every reader of these pages, that with Jesus as our 
Shepherd, we may pa.ss through the valley of the sha- 
dow of deaths and fear no evil. What can so effectually 
remove the sting of death as to survey this new cove- 
nant, irx all its fulness and certainty, as engaging God 
himself to pardon, justify, and save those that trust in 



70 ON THE NEW COVENANT. 

liim ? While we can never boast in ourselves, nor our 
own doings, and can derive no hope from ourselves, 
we may jet, from this glorious Dispensation, derive 
full and complete peace and joj. It shows us that we 
shall soon be in that blessed region, where neither our 
own sins, nor the sins of others, shall any longer 
harass or distress us. In the hope of this happy state 
of enjoyment may we forget every sorrow, and may 
our hearts overflow with the most exalted joy! 

It now only remains that we state why our Lord 
calls the cup in the Lord's Supper, the New Testament 
in Ms blood. He calls it so, not only as it is the em- 
blem of that blood, which, as' a sacrifice for our sins, 
obtained all the blessings of this new Dispensation ; 
but also as that Dispensation was sanctioned, by the 
blood of him who is Lord of all, ratified by the death 
of him who was in the beginning with God, and was 
€fod. The old dispensation was, as we have seen, 
(chap, i.) ratified by the blood of animals ; but the 
greater magnitude, importance, and permanence of 
the Christian dispensation, may be discerned by the 
immensely greater value of the sacrifice which ratifies 
it. Where is a greater sacrifice to be found than that 
commemorated in the Lord's Supper ? If Moses could 
refer Israel to the blood of animals, and say. Behold 
the blood of the covenant I how much more may Jesus 
call our attention to the figure of his own blood, and 
say, " This is my blood of the new covenant; this is 
the new covenant in my blood." Our Lord, in re- 
ferring to the new covenant on this occasion, inti- 
mates, too, the speedy abrogation of the old ; so that 



ox THE NEW COVENANT. 71 

we may adopt the words of the apostle on referring to 
the expressions of Jeremiah, " In that he saith, a new 
covenant, he hath made the first old: now that which 
decay eth and waxeth old, is ready to vanish away." 
Our Lord, also, in mentioning his blood in connection 
with this new covenant, points out to our special at- 
tention that blood as the only ransom price of our re- 
demption, the only meritorious cause of our salvation, 
and the perfect ratification of every blessing of the 
Gospel. He seems, too, to intimate, that while he 
thus obtained an infinitely gracious dispensation, it 
was an adequate motive for every sufi"ering, and a 
compensation for all his wo. He saw of the travail of 
his soul, and was satisfied. Whenever, therefore, we 
receive the Lord's Supper, we are visibly and sensibly 
taught and reminded, what a gracious phm of salva- 
tion there is, how it was obtained for us, and ratified 
to us ; and we are called by fresh acts of faith in 
Christ, to claim a renewed interest in it. 



CHAPTER V. 

The Design op the Lord's Supper. 

The words of Scripture have hitherto been our 
guide in the statement of the doctrines connected with 
the Lord's Supper, and they furnish us with ample 
information as to its main design.* We have seen that 

* This may be a suitpble place to give a brief explanatiou 
of the NAMES given to this institution. 



72 THE DESIGN OF 

the words of the appointment decidedly express the 
doctrine of our Saviour's atonement, and point out the 
ratification of the new covenant in his blood. The 
design of this institution, as it respects our practical 
conduct, will be more evident from the consideration 
of those expressions of our Lord, "this do in remem- 

Sacrament is a name given to it in common with Bap- 
tism. It is not a scriptural name, and it has been variously 
explained. Some derive it from ^' Sacramentum MiHtaire/' 
the military oath of fidelity among the Romans, and so con- 
sider it as representing our solemn dedication of ourselves 
to be faithful soldiers of Christ. Others from the circum- 
stance of the most ancient translators of the Bible into 
Latin, usually rendering /xuffZTjpiov, mi/steri/, by the word 
''sacramentum/^ think that it was adopted in the early 
ages of the church as an appropriate name for those ordi- 
nances in which there is a deep and hidden meaning veiled 
under a sign or figure. Augustine considers the word Sac- 
rament as equivalent to a holy sign. He says, (see 
City of God, Book x. Chap, v.) '' an external offering 
is a visible sacrament of an invisible sacrifice, that is, a holy 
sign." This is probably the true definition. The Church 
explains the meaning to be ** an outward and visible sign 
of an inward and spiritual grace, given unto us, ordained 
by Christ himself, as a means whereby we receive the same, 
and a pledge to assure us thereof:" thus bringing it before 
us as a divinely appointed means of grace, whereby we re- 
ceive an increase of grace, and a token of the divine favour. 

The BREAKING OF BREAD seems to have been the first 
and the Scriptural name of this institution, taken from the 
principal outward action of this ordinance. See Acts ii. 
42-46 ; XX. 7. 



THE lord's supper. 73 

brance of me;" and those of his apostles, "as often 
as ye eat this bread, and drink this cup, ye do show 
forth the Lord's death till he come." 

The cross of Christ is the glory of the Christian re- 
ligion. It is the bright centre in which all the rays of 
spiritual light unite, and from which they proceed. It 
is so stupendous a fact in itself, that the Creator of all 
worlds, the great Jehovah, in the person of his Son, 

The term communion was doubtless derived from St. 
Paul's account of this ordinance, 1 Cor. x. IG. It is de- 
scriptive of the fellowship which we then have with Christ, 
and our Christian brethren. 

The lord's supper is (as is generally supposed) a name 
given to this institution by the apostle. 1 Cor. xi. 20. 
Being appointed by our Lord immediately after his last 
supper, and for his owm more direct honour, it is so called 
with great propriety. It has the authority of Christ for its 
observance, and it brings before us the atonement of Christ 
as the chief nourishment of our souls. Some have supposed 
that the apostle alluded to the ancient Love Feasts, or to 
them and the Communion, under the term Lord's Supper, 
but this is not very likely. 

EucnARiST, that is, tlianhsgiving. This is one of the 
most ancient names given to the Lord's Supper, apparently 
from the circumstance of our Lord giving thanks at the 
time of its institution. Chrysostom, in a Homily on the 
8th of Matthew, says, *' The dreadful mysteries, full of 
salvation, which we celebrate in every assembly, are called 
the Eucharist, because they are a commemoration of many 
benefits, and show forth the principal price of divine provi- 
dence, and dispose us always to give him thanks." 

OsLATiON, SACRIFICE, and MEMORIAL, wcrc names 
anciently given to this institution, not in the Roman 
7 



74 THE DESIGN" OP 

should take our nature upon him to expiate the guilt 
of our sins, that it may well have our constant medita- 
tion. Such tremendous sufferings, and such never- 
ending sorrows are averted hy the completion of this 
grand system; and such incalculable, boundless, and 
eternal joys, are obtained by this sacrifice of himself, 
that we shall, through eternity, regard with unspeak- 
able joy this wonderful grace of God in Christ Jesus. 

Catholic sense, as has been fully proved by Protestant 
writers, but as being a spiritual sacrifice of prayer and 
praise, or as representing the great sacrifice on the cross. 

It is often called the Christian feast, perhaps in allu- 
sion to 1 Cor. V. 8. The soul of the believer has that satis- 
faction, refreshment, and nourishment in the atonement of 
Christ, here exhibited, which the hungry person has in his 
food. Some have considered it as similar in its nature to 
the ancient feasts upon a sacrifice ; and that as they were of 
old accustomed to partake of the victim in order to gain 
the benefit of the sacrifice, so we partake of the emblems 
of our great sacrifice, to show our hope in him ; but on this, 
see Note, chap. i. 

It is sometimes called the seal of the covenant : but 
this is not a Scriptural, and it does not appear to the author 
that it is a proper name. The idea is taken from Abraham's 
circumcision being " a seal of the righteousness of the faith 
which he had yet being uncircumcised ;" (Rom iv. 11.) 
but this by no means implies that the Lord's Supper may 
justly be called a seal of the covenant. In fact, an un- 
sealed covenant is of no validity. The new covenant was 
ratified and confirmed by the blood of Christ. As far as it 
relates to the confirmation of our own faith, it may be said, 
as Calvin remarks, to be renewed, or rather continued, 
whenever that sacred cup is presented to us. 



THE lord's supper. 75 

The Lord's Supper is a solemn ordinance, designed 
for a perpetual exhibition and commemoration of the 
atoning sacrifice of the death of Christ. It is a re- 
presentation to the outward senses of this great truth, 
that the only son of God became man, and died for 
our sins. It teaches us by signs and emblems, those 
doctrines which the preaching of the Gospel brings 
before us expressly in words. Herein Christ offers 
himself to us with all his benefits, and we receive him 
by faith. 

Its great design is to represent, or place before us, 
to commemorate, and to show forth the death of Christ 
as a sacrifice for sin, and to declare our expectation 
of his cominrr as^ain. 

It is A REPRESENTATIOX, OR PLACING BEFORE US, OF 
THE lord's death, AS A SACRIFICE FOR SIN. This we 
have already shown in former chapters — but let us 
dwell more particularly on the design of this repre- 
sentation. 

Dr. Owen in his Treatise on the Lord's Supper, 
says in substance as follows. 

"This Sacrament is a more special and particular 
representation and setting forth of Christ as our Re- 
deemer, than either the written or preached word. 
God has appointed him to be evidently crucified before 
our eyes, that every poor soul that is stung with sin, 
and ready to die by sin, should look up to him and be 
healed. John iii. 14, 15; Isa, liii. 5. Let faith repre- 
sent Christ to our souls as here exhibited of God and 
given unto us, as tendered to us and received by us, 
and incorporated with us. Let us not rest in the out- 
ward elements and the visible sign. Christ in his 



76 THE DESIGN OF 

love, Christ in his blood-shedding, agony, and prayer; 
Christ in his death, is here proposed before us, even 
by him who has appointed the institution. It is a way 
of proposal full of tenderness and love. To every 
communicant there is, by the grace and faithfulness 
of God, and through his ministers, a tender of Jesus 
Christ in his death and all its benefits. The main 
question is, whether you will stir up your hearts to a 
new and fresh receiving of Jesus Christ, who is thus 
proposed and tendered to you by the love of your 
Heavenly Father." 

This is a very refreshing view of the Lord's Supper. 
The promises and proposals which Almighty God 
makes to you by his word are more general, and have 
not that sensible and particular application to the in- 
dividual which is made by this afiecting and tender 
mode of proposing the blessing of the Gospel. When 
the minister says to you individually, Take, eat, and 
gives you individually the bread and the wine, how 
delightful is the thought that the blessings of salvation 
by Jesus Christ, are graciously tendered to you 1 let 
us stir up our hearts gladly to receive them ! 

The Lord's Supper is designed to commemorate 
Christ crucified.* To commemorate, is to preserve 
the memory of any thing by some public act. We 

* The word wmiv^-qaiq^ used by our Lord, conveys the 
ideas of commemoration and memorial, as well as remem- 
brance. It may be noticed as a marked distinction between 
the two convenants, that under the law of Moses there was 
a commemoration of sins. Heb. x. 3. Under the Gospel 
there is a commemoration of a Saviour from sin. 



THE lord's SUPPEH. 77 

find that God frequently appointed memorials of past 
transactions of magnitude, to declare to future gene- 
rations his glorious works. Thus circumcision was 
appointed as a memorial of the covenant with Abra- 
ham; the stones taken out of Jordan, were appointed 
as a memorial of their passing across that river on 
dry land ; the passover, (in addition to its typical de- 
sign,) was appointed as a memorial, a perpetually re- 
peated memorial, of the deliverance of the Jews from 
Egypt. We should, if left to ourselves, soon forget 
our beneficent Deliverer, and the pride of our hearts 
is ever tending to lead us to rely on ourselves, rather 
than simply rest on his promises of salvation; and 
hence the need of this memorial. The connection of 
the precept in which we are required to do this in re- 
membrance of Christ, shows that we are called on 
chiefly to remember his death and sufferings. Let 
us not remember them transiently and slightly, but 
deeply, seriously, and constantly. Let us recollect 
at the same time his original dignity and glory, his 
wonderful humiliation and abasement, his extreme 
sufferings, and painful death, his resurrection, ascen- 
sion, and consequent glory. 

We may at all times with advantage remember 
Jesus Christ as a martyr, witnessing a good confes- 
sion before Pontius Pilate, (1 Tim. vi. 13.) and sealing 
it with his blood — as an example of suffering obedi- 
ence even unto death, (1 Pet. ii. 21.) as a conqueror, 
even in death triumphing over all his enemies ; but it 
is particularly as A SACRIFICE for sin, that we should 
regard his death when we surround his table. 



78 THE DESIGN OP 

Let not jour minds be turned from this one point, 
but remember that Jesus Christ died for your sins, 
and keep in view the benefits thereby procured for 
you. It was remarked, by a much-valued friend, (the 
late Rev. W. Richardson, of York,) that many sincere 
worshippers deprive themselves of much of that com- 
fort and strength which they might have received at 
the Lord's table, by not having a single eye to the 
great object designed by that ordinance. Instead of 
keeping their minds steadly fixed upon Jesus Christ, 
as the Lamb that was slain, and dwelling on his sacri- 
fice, and the efiicacy of his blood, they have by turns 
meditated on a variety of other religious truths. They 
have endeavoured, for instance, to take a comprehen- 
sive view of the offices of Christ, and the various 
doctrines of his Gospel. This, though not so common 
a digression as vain and wordly thoughts, and not in 
itself a blameable one, may yet prevent our deriving 
that special benefit to be looked for in this sacrament, 
"the strengthening and refreshing of our souls by the 
body and blood of Christ," if it lead us from fixing 
our main thoughts on his death, for our sins. Those 
who wish to be comforted by this ordinance, should 
determine, while engaged in it, to know nothing, and 
to think of nothing comparatively, save Jesus Christ, 
and him crucified, and what is directly connected with 
that cheering and leading truth of the Gospel. It is 
here taken for granted that such know the evil of sin, 
wish earnestly to be healed of their spiritual maladies, 
and steadfastly purpose to lead a new life, for no other 
guests are invited to the Lord's Table. But, on this 
supposition, no sense of unworthiness, none of the 



THE lord's supper. 79 

suspicions inseparable from conscious guilt, no respect 
to other religious doctrines, or topics, ■which in their 
season ought to engage our attention, should draw 
away our main thoughts from this capital truth of the 
Gospel. Nor shall we, if thus steadily and singly 
looking to the dying Saviour, depart from his table 
without some degree of strength and refreshment. It 
has been well observed, '' There are seasons in the 
Christian's life in which the name of Jesus comes to 
his heart like a live coal from the altar, and brings 
with it a warmth, a feeling, and a joy, which angels 
might come down from heaven to share."* 

While the Lord's Supper commemorates, it also 
shews forth the death of Christ 1 Cor. x. 16. 

There is a precept respecting the observance of the 
passover which will illustrate this subject. "It shall 
come to pass, when your children shall say unto you, 
What mean you by this service ? that ye shall say, It 
is the Lord's passover, who passed over the houses of 
the children of Israel in Egypt, when he smote the 
Egyptians and delivered our houses." Exod. xii. 2C, 26» 
Similar to this is the showing, the declaring, and 
openly publishing the Lord's death at his table. 

But what do you show forth, or declare ? We de- 
clare the FACT OF HIS DEATH. It has been observed, 
that when a fact is such that men's outward senses 
can judge of it; when it is performed publicly in the 
presence of witnesses ; when there are public institu- 
tions kept up in memory of it ; and such institutions 
commence, and are established at the time when the 

* See Bradley's Sermons. 



80 THE DESIGN OF 

fact took place, it becomes a decisive and incontro- 
vertible evidence of the truth of the fact. It is im- 
possible that such an event did not take place. In 
this view, then, the continual commemoration of the 
death of Christ is, from age to age, a plain, manifest, 
and satisfactory evidence of his death to all mankind, 
and that death a sacrifice for sin. It is a standing 
proof of that great fact, which is the foundation of all 
our hopes. 

We declare THE manner of his death. That 
though perfectly innocent, and the only-begotten and 
the beloved Son of God, his bodily and mental suf- 
ferings were most painful and severe. The breaking 
of the bread declares his body broken — the pouring 
out of the wine his blood shed. And in how many 
ways was that body broken ! Mark his anguish and 
passion in Gethsemane ; his being smitten, spitten on, 
mocked, and buffeted in the hall of judgment! His 
enemies put a crown of thorns on his head, and they 
smite them into his temples. After they had scourged 
him, the devoted victim is compelled to bear his own 
cross, till he sinks under the load. At length the 
iron nails were driven through the tender nerves, and 
he was suspended on the accursed tree.* Every part 

* Crucifixion was a most painful and ignominious mode 
of executing criminals. It was a Koman punishment, and 
only inflicted on slaves. The cross was made of two beams 
placed across, sometimes nearly in the form of a T, and 
sometimes in that of an X. Our Saviour's cross is said to 
have been of the former kind. This mode of death, as it 
was in the highest degree excruciating, so it was generally 



THE lord's supper. 81 

of his holy body was bruised and wounded. After 
lingering several hours in this agony, and receiving 
gall and vinegar in derision, he expired, amid the bitter 
taunts and revilings of those he came to save, and 
bearing the heavy wrath of Him in whose bosom he 
had for ever dwelt. And even after his death one of 
tlie soldierSj in wanton indignity and derision, with a 
spear 'pierced his side, and forthwith came thereout 
hlood and water. 

We there declare the true cause of his death. 
If Jesus Christ had deserved to suffer, if like other 
men he had himself sinned, then there would have 
been no cause thus to celebrate his death. But he 
was wounded for our transgressions. " In the ordinary 
course of justice," says Bishop Andrews, "when a 
party is put to death, we say, and say truly, that the 

very Hngering. First, the criminal was severely scourged. 
Next, he bore his cross, or part of it, to the place of exe- 
cution. When he came thither, his clothes were entirely 
stripped off, and either before or after the cross was erected, 
his hands were sometimes bound, but ordinarily nailed to 
the cross beam, and his feet to the lower part. Large nails, 
rude and cruel instruments of torture, were thus forcibly 
driven through the most sensible parts of the body; and 
as they sustained part, if not the whole weight of the body, 
the pain must have been peculiarly exquisite. Thus the 
criminal hung, till hunger, thirst, and acute pain dismissed 
him from intolerable suffering. Thus, Christian reader, 
for our redemption, naked, despised, agonizing with pain, 
and exposed to the most cruel mockings, hung for several 
hours the innocent and holy Jesus, the Creator and the 
Saviour of the world ! 



82 THE DESIGN OP 

executioner cannot be said to be the cause of bis 
death, nor the sheriff bj whose commandment he does 
it, nor yet the judge bj whose sentence, nor the jury 
by whose verdict, nor the law itself by whose authority 
it proceeded. Sin and sin only is the murderer. In 
a certain sense it is so here. It was the sin of our 
polluted hands that pierced his hands ; the swiftness 
of our feet to do evil, that nailed his feet to the tree; 
the wicked devices of our head that gored his head; 
and the wretched devices of our heart that pierced 
his heart; our sinfulness caused his death, and his 
death takes away our sin." It has been observed, 
the very sufferings which, so far as we are concerned, 
were the effect of our crimes, were, by the mysterious 
counsel of God, the expiation of them — Christ was 
weary, that we might rest; he hungered, that we 
might eat the bread of life; and thirsted, that we 
might drink the water of life. He grieved, that we 
might rejoice; and became miserable, to make us 
happy. Ho was apprehended, that we might escape; 
accursed, that we might be acquitted ; and condemned, 
that we might be absolved. He died, that we might 
live; and was crucified' by men, that we might be 
justified before God. 

Thus the Lord's Supper was designed to represent, 
commemorate, and show forth the Lord's death as a 
sacrifice for sin. This is done for our own edification, 
as a testimony to the world, and as a prevailing mode 
of pleading his merits before God. It has been ob- 
served, that " What we more compendiously express 
in that general conclusion of our prayers, through 
Jesus Christ our Lord, we more fully and forcibly 



THE lord's supper. 83 

represent in the celebration of the Holy Eucharist, 
wherein we plead the virtue and merits of the same 
sacrifice here, that our great High Priest is continually 
urcrinfT for us in heaven." 

Whenever, then. Christian reader, you celebrate 
this ordinance, we exhort you, in the expressive words 
of a late writer, "Look up to the offering of Jesus 
Christ once for all : look to him as dying for the re- 
mission of your sins, washing them away in his pre- 
cious blood; suffering that you might be saved. And 
while you are kneeling under his cross, touched with 
the utmost possible sense of God's love, who gave his 
only-begotten Son, and affected with sentiments of 
the most tender devotion to him who gave himself for 
you, embrace also with your good will all mankind 
whom he loved for his sake. Then rise up, by his grace, 
to the sober, continual practice of every thing that 
is good, and excellent, and praiseworthy, and conform- 
able, to such sentiments and affections, and the obli- 
gations laid on you by his infinite love." 

The observance of the Lord's Supper contains also 
a virtual declaration of our expectation of his 
COMING again. We show forth the Lord's death, 
till he comCy as the Judge of all men. 1 Cor. iv. 5 ; 
xi. 26. 

By this ordinance we acknowledge that Jesus Christ 
will come to judge the world. We show that we 
believe that a solemn day is approaching, when God 
shall bring every work into judgment, with every secret 
thing, whether it he good or evil — that all mankind shall 
then be divided into two classes, and only two, the 
righteous and the wicked — the future inhabitants of 



84 THE DESIGN OF 

heaven and of hell — of everlasting punishment, and 
everlasting life. Partaking of the Lord's Supper, is 
an implied and public avowal of this expectation. 
How important is this avowal ! How well calculated 
to restain evil, and encourage righteousness ! How 
suited to fill us with a holj reverence of God, and a 
just fear of displeasing him ! 

But while this view inspires reverence, there is 
another consideration which should fill the servants of 
God with the liveliest hope and joy. He comes also 
as THE SAVIOUR OP HIS PEOPLE. H^b. ix. 28. 

Had we no farther view than to remember and de- 
clare our Saviour's death, this ordinance would be full 
of comfort ; but since we have not only to look back 
on what Christ has done, but forward to what he will 
do, new beams of light and joy are shed around this 
blessed Institution. It leads us to look up to Jesus as 
a living Redeemer, gone to prepare places for us in 
ihe mansions of ais Father's house, (John xiv. 2, 3.) 
and to comfort each other with the animating hope 
that, notwithstanding all the dangers, trials, and sor- 
rows of our present state, we shall soon be admitted 
into his presence, and then we shall ever he with the 
Lord. In receiving the Lord's Supper, we declare 
our hope that Christ will hereafter appear for us as 
our Deliverer ; that however now we may be groaning 
under the burden of many sins, contending with our 
spiritual enemies, and often worsted in the contest; 
yet then he will have purified our souls, and ^y\\\pre- 
$ent us faultless before the presence of his glory with 
exceeding joy. We declare our hope, that however 
the Christian may now be afflicted and despised, his 



THE lord's supper. 85 

Tvisdom will one day be universally acknowledged; 
the justice of God perfectly cleared; and his servants 
be openly owned by him, and for ever blessed with 
him. 

When this happy day arrives, then, and not till 
then will the observance of this solemn ordinance 
cease to be a duty, "Then his people will no longer 
need such memorials as these ; for they will incessantly 
enjoy the brightest vision of his person, and the richest 
fruits of his death." 



CHAPTER yi. 

The Obligation to receive the Lord's Supper. 

When we consider the very small proportion of the 
congregation assembling for public worship, which 
usually remains to partake of this ordinance, it cannot 
be deemed unnecessary, to insist on the obligation 
which lies on the truly pious not to neglect it. Even 
in more religious congregations, where the ministry 
is most efficient, it has been calculated that no more 
than one-fourth stay to partake of the Lord's Supper, 
while the proportion is, in general, much less. 

The primitive Christians did not thus turn away 
from the Lord's table; the churches communicated 
every Lord's day, and it was the practice for all, both 
clergy and laity, to receive.* 

* See Bingham's Christian Antiquities, fol. vol. i. p. 

824-826. and Acts xx. 7. Some have thought from the 
8 



86 THE OBLIGATION TO RECEIVE 

What a blessing would it be to the Church, could 
it be again said of Christians, *'thej continued daily 
with one accord in the temple, and breaking bread 
from house to house, did eat their meat with gladness 
and singlcnesss of heart, praising God, and having 
favour with all the people." 

Observe the reasons which should induce sincere 
Christians to attend to this Institution. 

The expp.ess command of our saviour. — This do 
in remembrance of me. Luke xxii. 19; 1 Cor. xi. 24, 
25. Here we have a plain and positive precept. It 
is so express that it cannot easily be mistaken. It has 
been objected, that such a rite is inconsistent with the 
spirituality of the Gospel, and has no moral founda- 
tion; but the very circumstance that the command 
rests on the ground of positive institution, and not of 
natural duty, makes the observance of it a direct ac- 
knowledgment of the authority of Christ, and the 
neglect of it a disregard of nis precept. Hence, as 
Dr. Owen says, "Faith and obedience here give special 
honour to Christ as our Sovereign. It is, in fact, the 
most direct profession of the subjection of our souls 
and consciences to the authority of Christ in all our 
religion. Our reason for it is, Christ would have it 
so." There is no uncertainty in the direction; it is 
not conveyed in dark and obscure terms, this do. 

statement, ^'they continued steadfastly in the Apostle's 
doctrine and fellowship, and in breaking of bread and 
prayers,^' (Acts ii. 42.) and from the expression coming 
together to eat, &c. (1 Cor. xi. 20. 33.) that the primitive 
Christians received the Lord's Supper whenever they as- 
sembled together for public worship. 



87 

The command is easy. No burdensome and costly 
sacrifices are required, no long and tedious rites and 
ceremonies are to be gone through. You cannot say 
it was designed for the twelve Apostles, or for the 
Jewish nation only ; for the motive applies to all with 
increasing strength as time rolls on, and the practice 
of the primitive Gentile Church contradicts such an 
interpretation. It is also against the express revela- 
tion made to the great Apostle of the Gentile Church, 
for the instruction of the Gentiles. He begins his ac- 
count of this ordinance by saying, " I have received 
of the Lord, that which I also delivered to you." 1 
Cor. xi. 23. The command being positive, love to 
our Saviour constrains us to obedience. If ye love 
me, hee'p my commandments, applies to every direction 
of Christ ; but with peculiar force to one given at the 
point of death, and directly concerning his own 
honour. The command being positive, the matter 
comes, where this ordinance is neglected, to this sad 
issue, '-either Christ is not your Lord, or you are not 
his disciples; for a Lord without obedience ! a disciple 
without obligation ! how manifest the absurdity, how 
evident the inconsistency !" 

2. The motive assigned for obedience. — It is 
peculiarly touching and affecting — in remembrance of 
Christ. In fulfilling a plain precept, you also give a 
required evidence of affectionate recollection of a 
Saviour's death. A grateful heart longs for occasions 
of testifying its attachment, and gladly avails itself 
of any opportunity of showing love to a gracious 
benefactor. To whom are you so much indebted as 



88 THE OBLiaATION TO HECEIVE 

you are to Christ? In what instance can you possi- 
bly have equally strong reasons to show gratitude 
and affection? 

3. The universal practice of the church in the 
primitive ages strengthens this view of the duty. The 
whole scope of the Apostle's reasoning with the Co- 
rinthians, (1 Cor. X. 16-21: xi. 20-34;) shows that 
the first Christians were in the frequent habit of eating 
this bread and drinking this wine. The mode of ex- 
pression, (Acts XX. 7.) "upon the first day of the week, 
when the disciples came together to break bread, Paul 
preached unto them," naturally leads us to conclude 
that it was the practice of the church at Troas to com- 
municate weekly. In fact, it is known* that it was in 

* See Bingham's Christian Antiquities, book xv. chap. ix. 

Justin Martyr has given us, in an Apology for the Chris- 
tians, written only 140 years after Christ, an account of the 
mode of celebrating the Lord's Supper in his time. I 
subjoin what he says, as being calculated not only to show 
the practice of the church, but to prove that the peculiari- 
ties of the Homan Catholic Mass were then unknown. 

Describing the rites of the first Communion after Baptism, 
he says, after prayers " bread and a cup of wine, and water, 
are brought to the President or Bishop, which he takes, 
and offers up praise and glory to the Father of all things, 
through the name of his Son, and the Holy Spirit; and 
this thanksgiving to Cod for vouchsafing us worthy of these 
his creatures, is a prayer of more than ordinary length. 
When the Bishop has finished the prayers and the thanks- 
giving service, all the people present conclude with an 
audible voice, saying. Amen; now Ameii in the Hebrew 
tongue is, so be it. The Eucharistical office being thus 



THE lord's supper. 89 

the primitive times received weekly, and in some cases 
oftener. Now if they, some of whom had seen our 
Lord die, and all of whom had the ardent attachment 
of primitive Christianity to their Lord, felt it needful 
and advantageous thus frequently to celebrate the 
memorials of his dying love, how much more should 
we who live at so much greater a distance of time, 
and in a period when the love of so many has waxed 
cold? This being an institution appointed by Jesus 

performed by the Bishop, and concluded with the acclama- 
tions of all the people, those we call Deaons, distribute to 
every one present to partake of Eucharistical bread, and 
wine, and water, and then they carry it to the absent. 

" This food we call the Eucharist, of which none are 
allowed to be partakers, but such only as are true believers 
and have been baptised in the laver of regeneration for the 
remission of sins, and live according to Christ's precepts, 
for we do not take this as common bread and common 
wine. But as Jesus Christ our Saviour was made flesh 
by the word of God, and had real flesh and blood for our 
salvation, so we are taught that this food, which the very 
same word blessed by prayer and thanksgiving, is turned 
into the nourishment and substance of our flesh and blood ; 
and is in some sense the flesh and blood of the incarnate 
Jesus.'' After quoting the account of the institution from 
the Gospel, and adding a remark respecting the mysteries 
of Mithra, he proceeds, " after this sacrament is over, we 
remind each other of the obligations to his duty, and the 
rich relieve the poor, and upon such charitable accounts 
we visit some or other every day." His description of 
Christian worship on the Sunday, leads us to conclude that 
the Lord's Supper ever formed a part of public worship ou 
that day. See Keeve's Apologies of the Fathers, p. 115-126. 



90 THE OBLIGATION TO RECEIVE 

Christ, the Founder of a spiritual Church, and who 
gave his disciples his complete design when he esta- 
blished that Church, it was not like many of the ordi- 
nances of the Jewish state, merely supported by carnal 
reason, or suited to their national condition, or con- 
tinued for a season, on account of their prejudices. 
It is evidently and eminently fitted to promote our 
spiritual improvement, and commanded in a manner 
which leaves us no reason to suppose that it was ever 
intended to be set aside, or abrogated, as the Church 
got more light and experience, but rather designed as 
a standing ordinance. 
4. The statement of st. paul proves that the 

OBLIGATION IS STILL BINDING ON CHRISTIANS. As often 

as ye eat tliis hread^ and drink this cup, ye do sliow the 
Lord's death till he come, 1 Cor. xi. 26. While the 
expression implies that the Corinthians were in the 
frequent practice of partaking of the Lord's Supper, 
it shows that it is the duty of the Church to celebrate 
it, till our Lord come to judge the world. It is surely 
an insufficient answer to this passage to say that the 
coming of Christ here intended is his spiritual coming, 
or the indwelling of the Holy Spirit in true believers; 
for he had undoubtedly come in this manner to many 
of the Corinthians, and yet they were in the habit of 
partaking of the outward ordinance, and the Apostle 
directed them to continue the practice. 

Hence we conclude then that the respectable, and 
in many respects exemplary body of Christians, who 
from motives of conscience lay aside the outward ob- 
servance of this Sacrament, are not borne out by 
scriptural authority, or primitive practice. — But let 



THE lord's supper. 91 

US not judge or condemn them ; but ratlier remember 
of each one, to his own Master lie standeth or falleth. 
Our reasoning applies with peculiar force to those who 
have no such scruples, and yet usually abstain from 
the Lord's table. It leaves them without excuse. 

The FREQUENCY with which we shall discharge this 
duty is indeed here left, as in various other cases, to 
our own conscience. Thus it becomes a trial of the 
state of our mind towards our Redeemer, a test of our 
affectionate remembrance of him, and an evidence of 
the warmth of our love to him. Judging by this test, 
is not. Christian reader, the true state of the Church, 
even in our favoured land, lamentably low ? It may 
be said generally, that if your hea.rt be right with 
God, you will omit no opportunity that occurs in the 
place where you worship, to pass by without enjoying 
this blessing. Thomas, when once absent from the 
disciples, lost the cheering sight of his Saviour which 
they enjoyed. Yet the frequency of the communion 
should not perhaps be such as may tend to prevent 
preparation, or the impression which a solemnity has, 
when received at occasional intervals. It appears 
very desirable that it should be administered and re- 
ceived once a month, and on the great festivals of our 
Church. Nor need we fear that such a frequent re- 
ception will so abate our reverence in attending as to 
hinder our profit. The daily practice of prayer and 
reading the Scriptures has not such an effect. It is 
observable, that the epistle which gives particular 
cautions against formality, gives *h.Q direction, not 
forsaking the assembling of yourselves together. Heb. 
X. 25. Some pious ministers have found monthly 



92 THE OBLIGATION TO RECEIVE 

communion to be more adapted to the present circum- 
stances of the Church, than its more frequent admin- 
istration. 

Supposing the obligation to receive it be plainly 
proved, and fully admitted, consider farther, that to 
NEGLECT it, is attended with aggravated guilt and 
danger. 

It is WILFUL AND REPEATED DISOBEDIENCE TO YOUR 

SAVIOUR. He directs you, and his ministers invite 
you, to frequent his table. They say again, and again, 
Qome^ for all things are now ready. But if you are 
living in the neglect of this ordinance, you greatly 
resemble those -who first rejected the Gospel. They 
with one consent began to make excuse ; and you know 
that it was said of them, none of those men which were 
hidden^ shall taste of my supper. The soul was to be 
cut off, and the man was to bear his sin, that neglected 
to eat the passover. Numb. ix. 7-13. Have you not 
reason to fear that a neglect of the Lord's Supper 
will be attended with a similar danger ? 

It is SEPARATING FROM YOUR CHRISTIAN BRETHREN. 

You thus break off communion with your fellow 
Christians. By such conduct you declare that you 
wish not to be numbered with the true disciples of 
Jesus Christ, but had' rather have your lot with those 
who neglect him. 

It is A VIRTUAL UNDERVALUING OF YOUR BAPTISM. 
That was the sign of your admission into the Christian 
Church. The Lord's Supper is the sign of your con- ■? 
tinuance in it. By neglecting it, you appear to count 1^ 
your baptism a privilege not worth maintaining. This 
is also done when you come to years of discretion, and 



93 

it is your own voluntary act, even after, through the 
piety of your parents, you had been baptized. Is it 
not manifest, that if it had been left to your own 
choice, you would not have been baptized? Do not 
go thus far to renounce Christianity. It was a great 
sin to withdraw from professing it, in times of diffi- 
culty and persecution, (Heb. x. 26-31.) when it might 
seem to admit of some extenuation from the frailty of 
man, and the fear of such dreadful sufferings as the 
primitive martyrs underwent ; but " by neglecting the 
Lord's Supper, (the peculiar rite of Christians,) do 
you not in effect deny the profession that you may 
have made of Christianity, and deny it, remember, in 
times of liberty and encouragement ?" 

It is A PUTTING A SLIGHT ON YOUR SAVIOUR'S DEATH. 

The Lord's Supper is the memorial of his Sacrifice. 
When you refuse to come, you do in effect declare, " I 
will remember my worldly friends, my pleasures, my 
private pursuits, or other engagements ; but I will not 
remember my Redeemer in the greatest instance of 
his love. I will not confess my dying Lord ; I will 
not honour his name ; I will not declare my hope in^ 
his cross. I wish to have no concern in his atonement 
and salvation." Christian reader, can you bear the 
implications which attach to this neglect ? Did Jesus 
die for you, and will you not obey one of his last, one 
of his most easy, one of his most delightful precepts ? 
The point is gained. Your heart yields. You will 
mourn over your past ingratitude, and determine to 
embrace every opportunity of remembering and pub- 
licly confessing a crucified Saviour. You see that not 



94 THE OBLIGATIOIT TO RECEIVE 

to do SO, is in fact to renounce communion with 
Christ, and to saj, " I can spend mj time "with ease 
and pleasure, in the scenes of idleness and trifling ; 
but I care not to be with Christ, and love not commu- 
nion with him." 

But THE YOUNG maj be especially addressed on this 
subject. The Jews, it would appear, (Luke ii. 41, 42.) 
took their children at twelve years of age, to partake 
of the passover; and well would it be if Christian 
youth, at twelve or fourteen, under right impressions, 
and with intelligence and piety, began to partake of 
the Lord's Supper. When this season is neglected, 
life passes silently forward, habits of omission get 
formed, and diffidence and false shame strengthen 
them. It has been observed, " We naturally feel some 
degree of embarrassment in doing any thing, for the 
first time, that is attended with a considerable degree 
of interest, and public solemnity." This difficulty 
increases with increasing years. I trust that those 
of my younger readers, whose hearts are renewed by 
divine grace, will therefore feel that now is the happy 
opportunity, now is the precise time, in which they 
should commence a practice which will soon become a 
blessed habit, bringing along with it a most important 
train of consequences, full of benefit to them all their 
days. It is a turning point of your life. Come to 
this table, and you are taking a most important step 
towards fixing you for a holy, useful, and happy life. 
Turn from it, and you are multiplying the difficulties 
which the world, the flesh, and the devil, ever present 
in the way to heaven. The kindness of our youth, 



THE lohd's supper. 95 

(Jer. ii. 2.) is much remembered by our heavenly 
Father.' Give, then, to Christ, the first and the best 
of your days. 

Yet -vN'hile we would invite you and all Christians, 
and require you, in the name of your Saviour, not to 
neglect his plain command, we would press you also 
to examine yourselves whether ye he in the faith ; if 
you are still living in a course of sin, come not here ; 
but yet keep not away altogether; repent of your 
sins, believe in Christ, devote yourselves to him, and 
then come, and you will obtain both edification and 
comfort. 

In this chapter we have only considered the obliga- 
tions in the way of duty ; the privilege, must be re- 
served for farther notice. Let us feel with Bishop 
Taylor, " Happy is that soul that comes to these 
springs of salvation, as the hart to the water-brooks, 
panting and thirsting, weary of sin, and hating vanity, 
and reaching out the heart and hands to Christ." 



CHAPTER VII. 



Answers to the Excuses commonly made for not 

COMING TO the LoRD's SuPPER. 

The obligation will be still farther felt, if we con- 
sider the excuses by which scrupulous or unwilling 
minds commonly justify their absence. 

That which is most frequently urged, and which has 
perhaps the greatest weight, is this — they that "receive 
unworthily, incur great guilt; WE are unworthy,' 



96 ANSWER TO EXCUSES; 

AND THEREFORE WE DARE NOT GO. Tllis exCUSG, Seem- 
ing to imply a reverence to tliis institution, makes 
many easy, under a direct act of disobedience ; yet, in 
fact, it arises from ignorance and unbelief. 

It arises from ignorance ; for many persons do not 
make the evident distinction between being unwor- 
thy and receiving unworthily. The very best are 
unworthy. The guilty and the sinful are the very 
persons invited to come. A sense of our sinfulness is 
a needful part of preparation. If indeed a poor man 
resist, or cast from him, the bounty of the benevolent, 
he is unworthy of relief. If a sick man reject the 
medicine which would heal him, he is unworthy of 
health ; but you see evidently that the poverty of the 
one is the very reason why he should take the offered 
relief; the sickness of th« other is the most powerful 
motive to welcome and receive the physician's pre- 
scription. If then you are sensible of your unworthi- 
ness, and desire pardon and grace, you should ask 
them, not because you are worthy, but because you 
need these blessings, and must perish without them. 
You not only want them, but Jesus Christ invites YOU 
to come and receive supplies adapted to your necessi- 
ties. If you are afraid of receiving unworthily, you 
will find in a subsequent chapter some information 
and directions which may remove this fear. 

But is there not much unbelief and presumption 
in staying awny? You think, perhaps, that by going 
you are presuming. No; it is not presumption to 
accept our Lord's invitation, and fulfil his command. 
For why was the precept given, if it were presump- 
tuous to obey it ? Take care lest you be found im- 



ANSWER TO EXCUSES. 97 

pugning the wisdom of the great Legislator. The 
presumption is, refusing to come, and not obeying the 
precept. Our turning away from the Lord's table 
does not prove our humility, but our forgetfulness of 
Christ's request. Is there not reason to fear that it 
arises not " from a tender conscience, but from a cold, 
careless, worldly heart ?" Burkitt well observes that 
"the reverence which our Saviour expects to this holy 
institution, is a reverence of obedience." Some that 
object to receive on account of unworthiness, do, as it 
has been remarked, "venture at some great solemni- 
ties, as Easter, to approach this table, which makes 
it wonderful how they can reconcile their notion of 
unworthiness with their practice of receiving at such 
seasons ; or else they must have at those seasons a 
better opinion of themselves than is consistent with 
Christian humility." But beware of unbelieving 
thoughts of your Heavenly Father's love ; entertain 
not hard thoughts of the compassionate Saviour of 
men. They are highly dishonourable to his character, 
his word, and his promises, and are very prejudicial to 
yourselves. The Lord's Supper was never designed 
to be a snare for human frailty. Remember, that you 
are not coming to Mount Sinai, burning with fire, and 
covered with blackness, with bounds fixed to keep off 
the people; but rather to Mount Sion, to Jesus the 
Mediator of the new covenant, and the blood of sprink- 
ling, which speaketh better things.'' 

Another excuse with many is, I AM too much en- 
gaged IN BUSINESS TO PREPARE FOR SO SOLEMN A 
DUTY. "I cannot," says Bishop Patrick, "believe 
that any man is so employed, that constantly, when 



98 ANSWER TO EXCUSES. 

he is to receive the sacrament, he must omit it, or be 
a great loser. It is incredible, that his business must 
be done just at that time, and that none other will 
serve." He then shows the futility of the excuse, by 
stating that if a large sum of money were to be given, 
every time a person came, few would resist this golden 
reason ; they would, in that case, put aside all other 
business. Such a view may lead us to detect the real 
state of our mind. Consider, if the true meaning of 
this excuse be not this — :" I am leading a life inconsis- 
tent with the discharge of Christian duties ; I am liv- 
ing an unchristian life ; and if I die, my soul is lost 
forever." The discharge of your religious duties is 
your first and great business ; and you had better let 
the body perish for want of its proper food, than the 
soul perish for want of spiritual food. Remember, 
however much you are occupied, you will one day stand 
in judgment before Him, who, though so engaged in 
providing for your salvation, as not to have time to eat 
bread, yet spent whole nights in prayer, rather than 
neglect to fulfil all righteousness. Yet, after all, the 
due preparation for the Lord's Supper is often much 
mistaken. This subject will be afterwards noticed. 
Those who are really so engrossed in this world's busi- 
ness, as to leave no tinie for their most solemn duties, 
should seriously inquire, whether much of that busi- 
ness that hinders them, be not needless, or hurtful to 
their highest interest. But however this may be, no 
business of this world can justify the continued neglect 
of manifest religious duties. Seek first the kingdom 
of God and his righteousness, and all other things shall 
he added unto you. 



ANSWER TO EXCUSES. 99 

A third excuse sometimes offered is, I have re- 
ceived THE lord's supper, AND HAVE FOUND NO 
BENEFICIAL EFFECTS FROM IT. Perhaps jou have 
mistaken the kind of benefit which you expected, and 
have looked for sensible and momentary comfort, in- 
stead of solid growth in grace. This ordinance has 
no miraculous power over the animal frame, but sup- 
plies the mind with powerful motives and considera- 
tions, whereby, through the gracious influence of the 
Holy Spirit, we are enabled to resist the attacks of 
our spiritual enemies. It is a means of obtaining 
spiritual strength from God. The Christian cannot 
perhaps fully know in this world, what secret strength 
may thus have been given to him, and how he may 
have been kept from the ways of sin, and in the ways 
of God, by the motives here suggested to his mind. 
But we may very safely, as to this excuse, put it to 
every conscience. — Can you really say, after you have 
deliberately prepared yourself for this ordinance, and 
received it with seriousness, that no resolution against 
sin has received fresh confirmation, no obrigation to 
obedience has been strengthened ? Or at least is it 
not presumptuous to question the efficacy, or deny the 
obligation, of attending upon an ordinance of God, 
merely because you have not yet derived from it all 
the benefits which you expected ? 

Again, it is objected, I AM afraid that, weak as 

I AM, I SHALL BREAK MY RESOLUTIONS, AND SO INCUR 

GREATER GUILT. You forget that this ordinance is 
calculated to strengthen your resolutions. You forget 
that every temporal blessing you partake of increases 
your obligations to serve God. You forget the greater 



100 ANSWER TO EXCUSES. 

guilt of neglecting a Divine Institution. But delibe- 
rately ask yourself, ^'Do I mean to give up myself to 
the unrestrained enjoyment of sin, and the certainty 
of endless ruin — or do I wish to be the disciple of 
Christ, and the heir of his glory?" If indeed you 
cared not about eternal life, and could be supposed 
awfully to choose eternal wrath, this excuse would be 
less inconsistent. But if you really desire to live with 
Christ, and to spend a blessed eternity in the mansions 
above, consider, that the admission of your weakness 
is the reason why you should constantly go to the 
Lord's table for new supplies of grace ; and if you 
fall again, as all more or less do, come the oftener to 
the appointed means of weakening sin, and enlivening 
faith, hope, love, and every Christian grace. 

Some have felt scruples about receiving, because 

OTHERS WERE AT ENMITY WITH THEM : but this is not 

founded on any just interpretation of Scripture. This 
view would also condemn our Saviour, the twelve 
Apostles, and the whole primitive Church, for none 
had such bitter enemies as they had at the very time 
this communion was most frequent. 

Others feel the presence of some against whom they 
have a prejudice, or of whom they have reason to 
think ill, a sufficient excuse ; forgetting the peculiarity 
of the Apostle's expression he that eatetli and drinketh 
unwortliily^ eatetli and drinketh damnation TO himself, 
and not to his fellow communicants ; forgetting our 
Lord knew that Judas would betray him, Peter deny 
him, and all forsake him, when he celebrated the last 
Supper with them. Yet we would not by these re- 



ANSWER TO EXCUSES. 101 

marks justify indiscriminate communion. The Holy 
Scripture (1 Cor. v. 11-13.) as well as our Church, 
directs, that all open sinners be excluded. 

Others receive oxly at particular Festivals,* not con- 
sidering, as Chrysostom remarks, that "what makes 
it reasonable to communicate, is not merely a festival, 
or the time of a more solemn assembly, but a pure 
conscience and a life free from sin." 

* It is to be feared that this most inconsistent practice 
is not confined to the church of England, but that it pre- 
vails to a very considerable extent in our church, and 
especially in our cities. To this it may be added, that 
there are many who are very irregular in their attendance 
at the Lord's Table, and who, though in the church during 
the proceeding part of the service, are observed very fre- 
quently to retire with the rest of the congregation. Such 
persons as these had better abstain entirely from the Lord's 
Table until they can come with the proper disposition ; and 
then they will think it a privilege to draw near to God in 
the Supper, from which nothing but the most urgent ne« 
cessity can possibly detain them. Of all things, let 
not professing Christians make the Holy Communion a 
matter of lukewarmness and indifference. There is nothing 
more incongruous than an half-way, almost Christian ; and 
scarcely any thing is more calculated to degrade the Church 
in the estimation of the pious of other denominations, than 
to observe this blessed ordinance of our most holy religion 
treated with so marked an indifference, as is implied in 
this occasional neglect of its participation. I hope that 
these few remarks may meet the eye and sink to the heart 
of many an one who comes under the censure. Much 
more might be said, but I forbear. Thus much I felt 
constrained to say. — G. T. B. 



102 ANSWER- TO EXCUSES. 

"Some Christians," it has been observed, "inquire 
whether they should continue to approach the table 
of their Saviour, when their consciences are burd^rned 
with the guilt of any particular sin. To this the 
answer is obvious, because one end of receiving the 
body and blood of Christ is, to obtain the very bless- 
ings of pardon, and peace of conscience, which the 
objection supposes to be most wanted. If, indeed, 
unhappily, we have committed some aggravated offence 
against God, and the ordinary period of our partaking 
of the Eucharist be near, it may be expedient to ab- 
stain for that season from the Lord's Supper; but 
this abstinence must be with the express intention of 
more humbly confessing our sins before God, that 
we may with sincere penitence and faith hereafter 
receive."* 

It may appear wonderful, even allowing the general 
darkness and corruption of the human heart, that 
there should be such a prevailing tendency in profess- 
ing Christians to negligence, in a case where there are 
so many strong and tender motives for obedience. 
Some of the fears, possibly, may have originated from 
the once generally diffused papal doctrine of tran- 
substantiation, and from a general misconception of 
the Apostle's reproof of the Corinthians, for their ir- 
regularities. This part of the subject will be con- 
sidered hereafter. 

* See the Rev. D. Wilson's comprehensive '^Address to 
Young Christians previous to receiving the Lord's Supper." 
The section on "The objections which are sometimes raised 
against partaking of the holy communion/' is peculiarly 
adapted to answer the scruples of young Christians. 



ANSWER TO EXCUSES. 103 

Perhaps, however, at the root of all these excuses, 
there is an unsuspected, secret unwillingness of heart. 
Men have often a feelino; of this kind. It would dis- 
turb their quiet, make them uneasy in their rcind, and 
hinder them from enjoying the pleasure that they are 
wont to take in their sins. Let every one who ne- 
glects the Lord's Supper, examine this point well! 

From the whole, we may conclude that there is 
nothing to discourage the penitent believer, from 
e. constant and invariable attendance at this table. 
The duty is manifest, and the advantage great and 
evident. 

And on the other hand, those living in the love 
and practice of sin, may here see the grievous state 
to which their conduct reduces them. You are afraid 
of going to the Lord's Table, lest you should eat and 
drink damnation ; but have you no reason to be afraid 
of the consequences of disobeying a plain command 
by staying away ? Your sins reduce you to a sad di- 
lemma of danger. Nothing can deliver you from it 
but speedy repentance towards God, and faith in the 
Lord Jesus Christ. There is no safety to any living 
soul, but in fleeing to him who is able to save ! Let me 
then earnestly and affectionately entreat every such 
reader, to examine their own hearts, to ascertain with- 
out delay their true state before God, heartily to re- 
pent of their sins, and seek the salvation of the 
Gospel. Then, when you have experienced a real 
change of heart, when you are born again of God's 
Spirit, and liave a good hope through grace, you will 
come and receive the Lord's Supper, not only without 
danger and reluctance, but with the greatest comfort 
and advantage. 



104 ANSWER TO EXCUSES. 

We will conclude this chapter in the animating 
words of Bishop Patrick. 

"Let no man therefore plead this, or that, in ex- 
cuse for his not coming to the Lord's table ; but re- 
solve hereafter carefully to perform so necessary a 
duty. Let the sinner quit his state of sin and death, 
and so come and eat of the bread of life. Let the 
ignorant come into the school of Christ, and proceed 
till they come to the highest form, to the upper room, 
where this feast is celebrated. Let those that are at 
enmity with their neighbours also come; let them 
only first go, and be reconciled to their brethren, and 
so let them offer their gift. Let those that have a 
multitude of worldly employments come; only let 
them leave them, as Abraham did his asses at the 
bottom of the mount, and so let them ascend to heaven 
in their thoughts, and converse with God. Let the 
weak come, that they may grow in strength ; and let 
the strong come, that they may not grow weak. Let 
them who have fears come, that their hearts may be 
settled by the acts of a more lively faith ; and let them 
come who have hopes, that they may rise to greater 
degrees of a humble confidence. Let those who have 
leisure accept of this invitation, because they have no 
excuse ; and let those who have but little leisure enter- 
tain it also, that they may the more sanctify their 
business and their employments. Let the sad and 
sorrowful approach, that their hearts may be filled 
with the joys of the Lord; and let those that rejoice 
in the Lord always approach, that their joy may be 
full." 



ON RECEIVING UNWORTHILY. 105 

CHAPTER VIII. 
On receiving unworthily. 

This part of our subject, from its importance, calls 
for distinct consideration. The timid and the fearful 
are either deterred from a most valuable means of 
grace, by needless fears and scruples, or come with 
suspicions, anxiety, and distress. The careless and 
worldly approach without hesitation the most solemn 
rite of our holy religion, and make that service which 
only hardens their hearts, and fills them with pride 
and self-righteousness, a sort of passport to heaven ; 
while a large body of professing Christians think the 
danger of receiving unworthily a sufficient reason for 
not coming at all. 

The passage of Scripture on which the fears of men 
are principally founded, occurs in the 1st of Corin- 
thians xi. 27-29. — ''Whosoever shall eat this bread, 
and drink this cup of the Lord unworthily, shall be 
guilty of the body and blood of the Lord. — He that 
eateth and drinketh unworthily, eateth and drinketh 
damnation to himself, not discerning the Lord's body." 

The sin of the Corinthians had been before par- 
ticularly specified. "In eating, every one taketh 
before other his own supper: and one is hungry, aud 
another is drunken. What ! have ye not houses to 
eat and to drink in? or despise ye the Church of God, 
and shame them that have not? What shall I say 
to you? Shall I praise you in this? I praise you 
not." 



106 ON' RECEIVING UNWORTHILY. 

You may here see what grievous and open disorders 
had crept into the Corinthian Church, and need not 
wonder at the strong expressions of the Apostle, 
describing the danger of their sin. Thej slighted 
the sacred rite which represented the Saviour's death ; 
made no difference between it, and a common meal ; 
and were guilty of excesses, even at the very time of 
its celebration. The way in which the Lord's Supper 
is now administered among us, renders such a glaring 
abuse of it impracticable, though it be still possible, 
in our temper and spirit, to fall into a measure of the 
same guilt. 

It may be first expedient to show, what is not re- 
CEiviNa unworthily. He does not necessarily re- 
ceive unworthily, who strongly feels his unworthiness ; 
nor does it follow that he must have received un- 
worthily, wliose faith is weak. There may be many 
doubts and fears, much trepidation and anxiety, and 
yet the heart be in the main right with God, and those J 
distressing feelings may only arise from not fully un-j 
derstanding the riches of Christ, and the liberty of) 
his Gospel. Nor yet does it show this, if we feel the 
power of indwelling sin: St. Paul could say, in me, 
that is, in my flesh, dwelleth no good thing. This feast : 
is not for angels, but for men encompassed with in- 
firmities. A coldness and dulness in our duties, which 
we lament, does not of itself show that we receive 
unworthily. Some are naturally dull and heavy ; but, 
if there he first a willing mind, it is accepted according 
to what a man hath, and not according to what he hath 
not. Some think a mere remembrance of an injury, 
though without ill will, or many worldly troubles, or 



ON RECEIVING UNWORTHILY. 107 

the hatred of some one, or if their heart have been 
little moved or affected during the solemnity, or they 
have been then much harassed or tempted, that they 
have therefore received unworthily ; but this by no 
means follows, as this chapter, and various parts of 
this treatise will sufficiently show. Nor yet, if after- 
ward we fall into sin or difficulty, does it necessarily 
show that unworthy receiving was the cause. Anxious 
minds often distress themselves needlessly on these 
points. 

The word unworthily means, as the context plainly 
shows, in an unbecoming and unsuitable way; not 
with that design with which this feast was instituted 
by Christ, nor in a manner agreeable to its import- 
ance and dignity.* 

As it respects indeed the persons who receive, 
those who are living in wilful and allowed sin, those 
who are impenitent, and have not sought the mercy 
of God as poor and perishing sinners, by faith in 
Christ Jesus, have no suitable qualifications, and no 
scriptural encouragements, to go to the table of the 
Lord. Our Liturgy justly tells them, " Repent you 
of your sins, or else come not to that holy table." 

He who makes no difference between the sacra- 
ment and a common meal, who looks not through the 
outward emblems,, and does not by faith regard them 
as figures of the Saviour's body and blood, who trusts 
not in Christ's death, and has no love to him, and 
whose tempers towards his fellow creatures are un- 

* ava^tcDq non 60 consilio, quo hoc epulum a Christo est 
institutum, modo non conveniente dignitati et gravitati rei. 

Schleusner. 



108 OIT RECEIVING UNWORTHILY. 

forgiving and malignant, lie discerns not the Lord's 
body, and receives unworthily. 

Nor is this a slight sin with trivial consequences — 
great guilt is contracted, and severe afflictions follow. 

Great guilt is contracted. They are guilty of 
the body and blood of tlie Lord. In the full sense of 
the terms, this was the guilt of the Jews who cruci- 
fied the Lord ; in a secondary sense, of those nominal 
Christians who apostatize from the truth. But a 
measure even of this awful guilt, may be contracted 
by unworthily receiving the Lord's Supper. A person 
may thus manifest a contempt of the sacrifice of 
Christ, and be chargeable with a dreadful profanation 
of that sacred institution which brings it to our view. 

If, Christian reader, you would shudder at the idea 
of imbruing your hands in the Saviour's blood, guard 
against any approach to so foul an iniquity. True itj 
is, that even this is not unpardonable ; for many evei 
of the murderers of our Lord repented, and were 
saved. But surely no Christian can voluntarily 
slight the Saviour in the greatest instance of his love,] 
with the notion that his amazing goodness may yet] 
pardon this sin. When the question is asked. Shall 
we continue in sin that grace may abound ? he will 
ever reply with the holy Apostle, God forbid! 

Severe afflictions have sometimes followed 
this guilt. The unworthy receiver eateth and 
drinhetJi damnation to himself. The term indeed 
means not, as some have needlessly distressed them- 
selves by supposing it does, eternal ruin; but it does 
imply the condemnation of their heavenly Father, 
the Divine displeasure and anger. That the Apostle 



ON RECEIVING UNWORTHILY. 109 

means thas much, with temporal chastisements for 
their sin, is evident from what he afterwards says — 
"For this cause many are weak and sickly among 
you, and many sleep. For if we would judge our- 
selves, we should not be judged: but when we are 
judged, we are chastened of the Lord, that we should 
not be condemned with the world." The Corinthians, 
perhaps, might attribute their sicknesses, and the 
deaths happening among them, to various natural 
causes; but an inspired Apostle tells them that these 
were sent upon them for their profanation of the 
Lord's Supper. Nay, we must go farther, and say, 
that supposing a person to continue to receive un- 
worthily, instead of gaining any benefit, his heart 
will only become more hardened, and his soul in 
danger of eternal ruin. Indeed, however justly we 
may soften the words eateth and drinketh damnation 
into judgment or condemnation, there is still quite 
enough in them to deter the careless and presumptu- 
ous from heedlessly coming to this table. 

But some may ask, How shall I avoid this danger ? 
We add the following directions. 

Receive not ignorantly. The Corinthians par- 
took of the elements without discerning the Lord's 
body. Those err in a similar way, who do not con- 
sider the great end designed in the Lord's Supper, 
and do not look through the sign to the thing signified : 
as do those also who do not regard the sacrifice of the 
death of Christ, but go in a self-righteous spirit, as 
if they were performing a meritorious duty. Do you 
then seek to understand the desiorn of this ordinance, 

and to have right views of the atonement of Christ. 
10 



110 ON RECEIVING UNWOKTHILY, 

Receive not irreverently. We are not indeed 
in danger now, of those tumultuous and irregular 
practices which prevailed at Corinth; but is there not, 
in the minds of some, a want of reverence and holy 
awe ? Do we not sometimes come in a light and care- 
less frame of mind, if not with an impenitent heart? 
As there is danger on one side of an excess of fear 
destroying the love and freedom of the child, so there 
is on the other of failing in that due reverence, which 
is so suited to the state of sinful and dependent crea- 
tures, in all their dealings with their great Creator. 

Receive not uncharitably. The rich Corinthians 
did not impart of their provisions to their poorer 
brethren, and thus were evidently deficient in Chris- 
tian love. If we also entertain a haughty, injurious, 
and unforgiving spirit towards any human being, and 
especially towards any of our Christian brethren, we 
have a temper directly contrary to the spirit of this 
ordinance, we shall receive in an unsuitable way. See 
that ye love one another with a pure heart fervently. 

Receive not with a carnal mind. The Corinthians 
made their meeting together an occasion for excess 
and intemperance. Modern habits preclude this. Yet 
we may also receive with a carnal mind : many worldly 
passions may be at work ; such as looking to see who 
is there ; observing their dress and appearance, and 
forming worldly designs, when we ought to be engaged 
in the solemnity. The same carnal mind leads us toi 
look only at the outward service, receiving without? 
spirituality of mind, and without looking to, or con- 
fiding in Christ the Lord. 



i 



ON RECEIVING UNWORTHILY. Ill 

By giving these directions, it is not implied that any 
unallowed or lamented ignorance, irreverence, want 
of charity, or of spirituality, constitute the sin of un- 
worthy receiving, but if these things are habitual and 
allowed, undoubtedly we have reason to fear that we 
have, in some measure, imbibed the spirit of that sin 
for which the Apostle reproved the Corinthians, and 
should, without delay, seek for pardoning mercy, and 
come afresh and in a better spirit, to the Lord's table. 
Even these Corinthians, though so justly and severely 
reproved by the Apostle for their former profane 
manner of communicating, yet so far from being dis- 
suaded from coming again, must be supposed to be in- 
dividually addressed in those words, — "Let a man 
examine himself, and so let him eat of that bread, 
and drink of that cup." For, though there be danger 
of unworthy receiving, there is a yet greater danger 
in wilfully neglecting this ordinance. It is always 
better to discharge a duty, even though it be done 
defectively, than to neglect it altogether. We find 
Hezekiah, when there were many of the people of 
Israel who eat the passover otherwise than it was 
written, not being able, from the pressure of the time, 
to cleanse themselves, (2 Chron. xxx. 18.) confidently 
pleading in their behalf. It was the saying of a truly 
pious woman, "She had rather spoil ten duties, than 
omit one." Let no threatenings, against the mingling 
of sin with the discharge of your duty, lead you to 
neglect that duty, but rather lead you to a more con- 
scientious and faithful discharge of the will of God. 



112 ON PREPARATION FOR 

CHAPTER IX. 
On Preparation for the Lord^s Supper. 



It is very desirable not to enter on any spiritual 
service, with a careless and heedless mind ; and the 
more solemn the duty is, the more needful and 
desirable is a due preparation for it. The common 
decencies of life, teach men that, when invited to the 
table of a monarch, or to associate with princes and 
their earthly superiors, they should appear with 
suitable marks of respect, and so behave as may best 
please and honour those who have invited them. Much 
more when invited to the nearest communion with the 
King of kings, should Christians seek so to act as may 
please him. If David under the Legal Dispensation, 
attending the sacriJBce of a slain beast only, felt it 
right to say, I will wash mine hands in innocency^ and 
so will I compass thine altar, Lord ! surely we, in 
commemorating the actual sacrifice of the Son of God, 
should make similar preparation. These general con- 
siderations are much strengthened, when we remember 
the danger of unworthy receiving, and the benefits of 
a due reception. We need not, however, merely infer 
the duty on these general grounds. There is an ex- 
press direction of the Apostle — "Let a man examine 
himself, and so let him eat of that bread, and drink of 
that cup." 



THE lord's supper. 113 

Preparation may be considered in two respects; 
that which is requisite before our first reception of 
the Lord's Supper, and that which it is desirable to 
make whenever we afterwards receive. We will con- 
sider the first in this chapter, and the other in the 
second part of this Treatise. 

The time of first communicating is a critical period 
in a man's life, that may much afiect his future com- 
munions, as well as his whole future life. If we then 
duly receive, it may be a blessing to us ever after. 

With respect to the persons who ought to commu- 
nicate, we may notice, that to be a right partaker of 
the Lord's Supper, a man must be a sixcere chris- 
tian ; one who is sensible that he is a fallen, sinful 
creature; feels the guilt and corruption of his own 
heart ; has repented of his sins ; knows that there is 
only one way of salvation, by faith in Christ ; is look- 
ing to him for that salvation, and desires above all 
things to win Christ, and be found in him. 

Bishop Taylor justly remarks, "He that is not 
freed from the dominion of sin, he that is not really a 
subject of the kingdom of grace, he in whose mortal 
body sin does reign, and the Spirit of God does not 
reign, must at no hand present himself before the holy 
table of the Lord — he is God's enemy, and therefore 
cannot receive his holy Son." The Lord's Supper is 
designed "for the strengthenino^ and refreshinoj of the 
soul," and not for the first communication of spiritual 
life. 

But as this is a point of some difficulty, and one 
which is generally left to each individual to decide for 
himself, it may be well to enter more into particulars. 



114 ON PREPARATION FOR 

As to OPEN SINNERS, the case is perfectly clear; 
every Christian concurs with the exhortation of our 
Church. " Therefore if any of you be a blasphemer 
of God, an hinderer or slanderer of his word, an 
adulterer, or be in malice, or envy, or in any other 
grievous crimes, repent you of your sins, or else come 
not to that holy table." 

The primitive churches were very particular on this 
point. "Let no Judas," says Chrysostom, "no lover 
of money be present at this table ; he that is not 
Christ's disciple, let him depart from it. Let no 
inhuman, no cruel person, no uncompassionate man, 
or unchaste come hither. I speak this to you that 
administer, as well as to those that partake." 

Indeed it is both prejudicial and unprofitable to the 
wicked. Just as the rain which falls upon a rock, 
does not penetrate, and soften, and fertilize, but ever 
runs off from it ; so the wicked, by their sinful and 
hard hearts, repel that gracious influence which would 
otherwise enter and bless their souls. 

But while the case is clear as to open sinners, there 
is a large class of persons, in the main of a moral 
character, but who manifestly have not that sfiritual 
mind which is life and peace, who are walking not 
after the spirit but after the flesh, and we cannot 
recommend such persons, while in this state of mind, to 
go to this table. Let them repent and believe the 
Gospel, and then come. The graces of repentance, 
faith, humility, charity, and the like, are needful to a 
due reception of the Lord's Supper. Men are desti- 
tute of these by nature ; and till the Holy Ghost be 



THE lord's supper. 115 

received, there are none of these evidences of spiritual 
life. Now if we give ever so much meat and drink to 
a dead man, it can neither bring him to life nor nour- 
ish him ; and so this holy ordinance cannot profit a 
man dead in sins, and without a spiritual appetite and 
spiritual dispositions. 

Yet, on the other hand, it may be observed, for the 
comfort of humble Christians, who are sometimes in a 
great strait between a sense of their unfitness, and the 
obligation of a plain command, that this ordinance 
requires not perfection in any grace in those who 
come. If a man have but the very beginnings of holy 
dispositions, let him come to have them strengthened. 
The remarks of one of the Reformers on this point, 
may help the reader to come to a right decision. 
Speaking of those for whom this ordinance is intended, 
he says, "Let us remember, that this sacred banquet 
is medicine to the sick, comfort to the sinner, alms to 
the poor ; but that it would confer no advantage on 
the healthy, the righteous, and the rich, if any such 
could be found. — The best and only worthiness that 
we can present to God, is to ofi'er him our vileness and 
unworthiness, that he may make us worthy of his 
mercy ; to despair in ourselves, that we may find con- 
solation in him ; to humble ourselves, that we may be 
exalted by him ; to accuse ourselves, that we may be 
justified by him." Speaking afterwards of the ne- 
cessity of faith and charity, he says, " There are those 
who have fallen into a considerable error respecting 
the degree of these graces, requiring a perfection of 
faith to which nothing can approach, and a charity 
equal to that which Christ has manifested towards us. 



116 ON PREPARATION FOR 

But by this requisition they exclude all men from 
access to this sacred supper. For if their opinion 
were admitted, no person could receive it but unwor- 
thily ; since all, without a single exception, would be 
convinced of their imperfections. And surely it must 
betray extreme ignorance to require that in the re- 
ception of the Sacrament, which would render the 
Sacrament unnecessary and useless ; for it was not 
instituted for the perfect, but for the imperfect and 
feeble ; to awaken, excite, stimulate, and exercise 
their graces of faith and charity, and to correct the 
defects of both." 

Let us now proceed to consider more particularly 
how we may prepare for that ordinance which the 
Lord has instituted. 

A KNOWLEDGE OF ITS NATURE is in the first place 
requisite, that when we come to this table, we may J 
discern the Lord's body. The previous chapter will I 
have, we trust, given you sufficient information on this ] 
point. Kead over yourselves those parts of Scripture 
which dwell on Christ's atonement, (as Isa. liii ;) and 
his death, (as John xix ;) the nature of the New Cove- 
nant, (as Heb. viii ;) the accounts of this institution 
given in the Holy Scriptures, (Matt. xxvi. 26-30; 
Mark xvi. 22-26; Luke xxii. 15-20; 1 Cor. x. 16- 
18 ; xi. 17-34 ;) and our Lord's statements respecting 
the nature, necessity, and advantages of faith in him, 
John vi. 28-71. Remember, it is intended to bring 
to your remembrance Christ's death as a sacrifice, 
taking away your sins; it represents that death to 
you ; it instructs you in the nature and need of faith 



THE LORD'S SUPPER. 117 

in him ; it offers afresh his benefits to you ; and, 
rightly received, assures you of your interest in them. 

Self-examination as to the state of tour own 
MIND AND HEART, is another material point. By self- 
examination we mean a diligent search into the true 
state of our character, as it is in the sight of God, by 
comparing it with his holy word. 

There are holy dispositions and tempers, there is a 
peculiar conduct and conversation, stated in the Holy 
Scriptures, as marking the character of all the chil- 
dren of God. And then, with more especial reference 
to our receiving the Lord's Supper, the intention of 
mind in going to this table should be examined. There 
may be vrrong motives for going ; as to obtain a reli- 
gious character; from an idea of thereby meriting 
divine blessings ; because others go ; or, merely to 
gratify our friends. These are improper motives ; 
and should be guarded against. We should be influ- 
enced to approach his holy table simply by a regard 
to the authority of Jesus Christ, and a desire to ob- 
tain, in the appointed means, his grace and blessing. 
There are, besides, qualifications and graces of the 
Holy Spirit, suitable for the due reception of the 
Lord's Supper. We should ascertain whether we 
possess these. 

Our Church has, in its Catechism, given very plain 
and valuable instruction on the nature of the duty of 
self-exammation ; nor do I think that I can put the 
subject in a more instructive form, than by br.nging 
that before yi3u. In answer to the question, "What 
is required of them who come to the Lord's Slipper?" 
we are told, "To examine themselves whether they 



118 ON PREPARATION FOR 

repent them truly of their former sins, steadfastly 
purposing to lead a new life, have a lively faith in 
God's mercy through Christ, with a thankful remem- 
brance of his death, and be in charity with all men.'* 
This answer shows us that we should examine, whether 
we do in reality possess that repentance, faith, grati- 
tude, and charity, which are necessary to our receiving 
the Lord's Supper with spiritual benefit. A few 
observations will now be made on those points, for the 
purpose of assisting you in your examination. 

Inquire, then, as to your repentance. Do you 
know your exceeding sinfulness before God? You 
cannot repent of your sins without knowing them ; nor 
can you know them, but as you are acquainted with 
the word of God. By the law is the knowledge of sin. 
It is from ignorance of the holy law of God, that we 
hear so many say — they are not great sinners — they 
are not worse than others — and they have never done 
anything particularly wrong. Even when they admit 
they are sinners in general, they will not confess that 
they are guilty of any one particular transgression, 
nor do they feel that they daily come short of the 
glory of God. Alas! such know not God's perfect 
law, and are wholly ignorant of themselves. They 
may know the character of thousands around them; 
they may know the histories of thousands of years 
of every country; but they know not what is to them 
the most important of all, the history of their own 
hearts, and their own lives. We are not only sinners 
in general, but we never did one thing wholly free 
from sin. We are born in a sinful world, prone to 
iniquity from our earliest years, and through the whole 



THE lord's supper. 119 

course of our lives we have been offending God. 
Every day, from our rising up to our lying down, in 
many things we offend. For what is sin? not merely 
what man will acknowledge to be wrong, nor what 
human laws punish ; but sin is what God says is wrong. 
" Sin is the transgression of the law of God." What 
says that law? It requires us to love God with all our 
heart, and our neighbours as ourselves. It calls us to 
he spiritually minded. It tells us, " whatsoever ye do 
do all to the glory of God." The bare recital of these 
things will show us, if we are duly conscious of our 
state, that there is not a day, nor an hour, in which 
we do not fall short of God's requirements, and sin in 
his sight. The reasonableness of God's law, his ten- 
der grace and mercy, redemption by Jesus Christ, the 
proffered aid of the Holy Spirit, and the long-suffer- 
ing and forbearance of God, are all powerful and 
plain arguments why we should keep his command- 
ments, and they therefore aggravate our disobedience. 
In inquiring, then, as to the reality of our repentance, 
each of us should ask himself — What are my thoughts 
of my sins ? Do they grieve me as being committed 
against God ? Have I another thought of sin to what 
I once had? Do I loathe and hate sin as the worst of 
all evils ? Have I thus an habitual mourning for sin ? 
a broken and contrite heart ? It is the first work of 
the Holy Spirit to convince us of sin, have I sought 
the gift of that Spirit ? 

Our rep3ntance, if sincere, will be proved by " stead- 
fast purposes to lead a new life." Has the conviction, 
then, of your sinfalness, led you to see your need of a 
new heart and a new spirit, without which you can 



120 ON PREPARATION FOR 

never lead a new life ? Under a deep conviction of 
the infinite importance of fleeing from the wrath to 
come, have you determined to do so ? Have yon, in 
retirement, seriously reflected on these things ? Have 
you, in short, come to a deliberate and solemn resolu- 
tion to give yourself up to God? Your examination 
as to this point should include not only an inquiry as 
to godly sorrow for sin, but as to the determination to 
walJc in newness of life. 

Another material subject of inquiry is, as to your 
FAITH. Have you a lively faith in God's mercy 
through Christ? Has the conviction of your sinful- 
ness led you to seek, as a poor and lost sinner, those 
mercies which are treasured up in Christ Jesus ? It 
is only those who know and trust in Christ the Saviour, 
that are in a state of meetness for the Lord's Supper. 
And here you have need to watch against self-decep- 
tion. Many think that they have faith in Christ when 
they have it not. If we were to ask them, Do you 
you believe in Christ? they woald be ready to take 
offence at the question, and to reply, " Do you take 
me for an infidel ! I am a Christian, and of course 
believe in him." But, alas! this is not of course. 
Would to God that all that are called Christians were 
trusting in Christ Jesus ! Real faith is not, as you 
will have seen in a former chapter, a mere uninfluen- 
tial assent of the understanding to the truths of 
Christianity; but such a belief of the Gospel as leads 
us to a daily and hourly trusting in Christ for a supply 
of all our necessities.* It does not only produce a 

* The nature of faith may be illustrated by the following 
circumstance. In the late winters in London, when distress 



THE lord's supper. 121 

mere outward profession, of Christianitj, but a reli- 
ance on Christ as our Saviour, a personal reliance on 
him for ourselves, a coming to him individually in 
our own case, as our Teacher, and an obedience to 
him as our Governor. There is another very common 
error, that of trusting in a vague notion that God is 
merciful and all will be well. Is this a lively faith in 
God's mercy through Christ ? far from it. Let not a 
mere idle fancy, or uncertain notion like this, built on no 
solid foundation, satisfy you. — ^You want a lively faith, 
a faith that leads you to rely on the Saviour, that in- 
fluences the heart, moves the affections, and excites 
us to work for God : and yet renounces all hope but 
in Christ Jesus, as the channel through which every 

has been general, a place was fitted up for the reception of 
the houseless poor. Bills were pasted up in different parts 
of the town, directing persons where to find this refuge. 
Many read them out of mere curiosity and fully assented 
to the truth of the fact, and thought nothing more about 
it ; but the poor and destitute read them as having a deep 
interest in them, as a guide to direct them where to go for 
food, and lodging, and all they needed. Is our faith in 
God's word such as this ? Does it lead us to Christ ? The 
same image will farther illustrate this subject. If any who 
were poor and destitute read the bills to which we have 
alluded, but did not believe them, or thought; that if they 
applied ^/i^^ would not be accepted; or if they did nofc 
come, because they loved better to prowl about in the 
streets, practise violence, and commit licentiousness ; such 
persons act the very same part with unbelievers in Christ, 
who may acknowledge the truth of what the Gospel de- 
clares, but still do not individually come to Christ for the 
blessings which he has promised to those who apply to him. 
11 



122 ON PREPARATION FOR 

blessing flows, the treasury of spiritual riches, and 
the fountain of every good. Inquire, then. Where 
am I fixing my hopes ? On whom do I depend for 
salvation ? Is it not in part on my own goodness, my 
own prayers and endeavours? You must indeed 
strive, and labour, and pray, or you will never be 
saved; but even if you did all required, you are an 
unprofitable servant; and with our manifold trans- 
gressions, we are also but as condemned criminals. 
God's mercies in Christ are our only refuge. " So 
far as you think of doing any thing, call it what you 
may, with a hope of being pardoned and justified for 
its sake, so far you reject the only way of salvation, 
(Rom. iii. 4, 5.) and have reason to expect your por- 
tion with unbelievers." We must fix every hope in the 
atonement of Christ; then we shall discern the Lord's 
body, we shall eat his flesh, and drink his blood, and 
be in a prepared state of mind duly to improve this 
ordinance. 

We should further inquire as to our gratitude. 
Have we a thankful remembrance of the death of our 
gracious Redeemer? If your mind is awakened to a 
due sense of your sinfulness and ruin, and enlightened 
with a knowledge of the way of salvation by Christ 
Jesus, then the next point of inquiry should be. — "Is 
the love of God shed abroad in my heart by the Holy 
Ghost?" " Am I ever ready to say, Thanks be unto 
God for his unspeakable gift?" Contemplate for a 
moment that wonderful love of God, which, before 
time began planned the way of salvation. Contem- 
plate the way in which this love was manifested. The 
eternal Word, the Lord of Glory, was made flesh and 



ii 



THE lord's supper, 123 

dwelt among us. Consider how much it cost. God 
spared not his oivn Son, hut ddivered hvn up for us 
all, — Contemplate the amazing benefits, pardon, peace, 
salvation, and eternal life, which thereby come to iib; 
and then jou may better judge what a thankful re- 
membrance we ought to have. Ask roursclvcs, then, 
Have these things deeply affected my heart? Have 
they kindled within me any warm emotions of grati- 
tude, and called forth my devout thanksgiving? If 
we love Christ, we shall think much of Christ. Those 
things concerning which our thoughts most abound, 
mark the state of the soul. Dr. Owen remarks, ''Let 
a man profess what he will, if his thoughts are generally 
conversant about worldly and sensual things, he has an 
earthly and worldly mind; as he thinks, so he is; there 
is the imasre and likeness of the soul. If then we are 
affected with the love of Christ, it will beget in our 
souls many thoughts of Christ, in our lying down, and 
in our rising up, in our beds, in our ways, on our oc- 
casions, as well as in ordinances. If indeed our hearts 
are affected with the love of Christ, our thoughts of 
Christ will abound, and those thouf^rhts will work a^rain 
on our affections, and conform us more and more to 
the image of Christ." Inquire thus, if gratitude for 
the gift and love of a dying Saviour be a permanent 
and prevailing feeling in your mind, inducing you to 
forsake those things which would displease God, and 
zealously to seek his glory. It is in this view you go 
to his table, saying with David, "I will come into thy 
house in the multitude of thy mercy!" 

There is yet another very important subject of 
inquiry — ^Yhat is your LOVE TO MAN ? Are you in 



124 ON PREPARATION FOR 

charity with all men ? The greatest knowledge, a faith 
that could work miracles, and the most excellent gifts, 
are all vain without charity. This love to man is of 
such importance, that our Lord gives an express rule, 
equally applicable here as to the Jewish sacrifices, and 
doubtless principally designed for the use of the Chris- 
tian Church — ''If thou bring thy gift to the altar, 
and there rememberest that thy brother hath ought 
against thee,* leave there thy gift before the altar, and 
go thy way, first be reconciled to thy brother, and 
then come and offer thy gift." Matt. v. 23. An un- 
forgiving temper, and a prevailing spirit of selfishness, 
a spirit of enmity and ill will even towards our worst 
enemies, are utterly unsuitable to this solemn occasion. 
Inquire then whether you really love your fellow men, 
and what proofs you have of this love. Do you make 
sacrifices of your own ease, and will, and comforts, for 
them ? Are you kind and tender hearted, ready to 
forgive, and abounding in works of mercy ? Are you 
liberal towards the destitute, gentle towards the fro- 
ward, forbearing towards the impatient and irritating, 
and kind and loving to your enemies ? Are you pity- 

* Augustine notices a point here, which, as it may relieve 
the anxiety of a timid mind, I gladly insert : he says, 
" the precept is, if we call to mind that our brother has 
ought against us : that is, if we have any way injured him, 
for then it is that he has something against us. For if he 
have injured us, then we have something against him; in 
which case there is no occasion to go to him for reconcile- 
ment. You would not ask pardon of the man who has 
done you an injury. It is sufficient that you forgive him 
as you desire forgiveness/' 



THE lord's supper. 123 

ing and praying for the ungodly ? Are you delighting 
in and doing good to the pious? In short, you should 
inquire, Have I that charity which suffereth long and 
is kind, hcareth all things, helieveth all things, hoj^cth 
all things, endureth all things ? 

A close examination on these subjects is calculated 
to produce that humble mind and contrite spirit, and 
that sense of sinfulness and weakness which are most 
especially adapted to the advantageous reception of 
the Lord's Supper. Who can question himself on all 
these points, without seeing his own sinfulness ? But 
be not too much discouraged by such a review ; re- 
member, the real desire after the grace of God is a 
sign that you have a measure of that grace already. 

Meditation is both an important and a profitable 
part of preparation. We should think much, and 
deeply, if we would derive much benefit. Our chief 
attention should be directed to the sufi'erings of our 
Saviour. Jf those portions of Scripture which describe 
his sufierings, as the 22d Psalm, the 53d of Isaiah, 
and the latter chapters in the four Gospels, are care- 
fully perused, and dwelt on in patient and deliberate 
meditation, our minds will receive some holy impres- 
sions, some convictions of the evil of sin, and some 
lively sense of the love of Christ. Dr. Owen advises, 
that our meditation should be regulated by our peculiar 
present condition. Suppose, for instance, the soul is 
pressed with a sense of the guilt of any sin, or of 
many sins, let your preparatory meditation be fixed 
on the grace of God and the love of Jesus Christ, as 
proved to the very utmost degree by his death." This 
is suited to give relief to your mind. Do you lament 



126 ON PREPARATION FOR 

that you have not a just feeling of the evil of sin? 
let your meditation be principally directed to the 
great guilt of sin as represented in the cross, and to 
the severity of God against it as there manifested.* 

Judge Hale found it a means of preventing wander- 
ings, and fixing his mind, to commit his meditations 
to writing ; and there would doubtless be much advan- 
tage in putting down those thoughts which most affect 
your own heart. 

But after all our efforts, let us ever bear in mind, 
the true preparation of the heart is from God alone ; 
earnest prayer is therefore here both our privilege 
and our duty. All the gifts and qualifications which 
we need, come only from God ; and he gives them, 
and ordinarily gives them only, to those whose hearts 
he inclines to seek them in prayer. The more earnest, 
and serious, and full our prayers are, the greater 
blessings we are likely to receive. 

Perhaps to knowledge, self-examination, meditation, 
and prayer, may be added, expectation, or a look- 
ing and hoping for the blessing connected with this 
ordinance. In general, in proportion as we expect 
the fulfilment of God's promises, so shall we receive, 
in God's good time and way. We should inquire. 
What may I hope to .receive ? We should expect a 
more lively manifestation of the Divine presence, a 
more sensible communion with him, an increase of the 
hope of his glory, and the like. Before our Lord 
healed the two blind, he required them to believe in 

* Some helps to meditation are added in the second 
part. 



THE lord's supper. 127 

his ability to do so, and then touched he their eyes, 
saying, according to your faith he it unto you. 

The discharge of this duty of preparation requires 
some STATED TIME. Mr. Earle remarks,* "It con- 
cerns me to prepare, that I may be a welcome guest, 
and a worthy receiver. To prepare ! though the ex- 
pression be short, it is comprehensive, and I shall find 
it implies more work than can be crowded into a little 
time, or done with a little pains. Let me therefore 
redeem some time from my business, or at least from 
my pleasures, before the week be far advanced, that 
unforeseen occurrences may not deprive me of an op- 
portunity to dress my soul for the glorious solemnity, 
and put me upon the unhappy plunge of missing the 
feast, or wanting the wedding garment." There is 
much truth in these remarks, yet it may well be 
doubted, whether it be expedient, to make so much of 
a given time for preparation, as to hinder Christians 
from that which was the primitive plan — frequent 
communion. Some have time at their command, 
others have not ; and the period of time to be given 
to the duty of preparation will vary accordingly. But 
in general most persons might, were they in earnest, 
give some stated and uninterrupted time to this great 
work. It has been observed, "your profiting will for 
the most part be proportioned to the diligence with 
which you prepare." It may also be remarked that 
in all cases, much time may be saved by watchfulness 
to improve opportunities. By edifying conversation, 
particularly in going to and returning from church, 

* See Earls's Sacramental Exercises. 



128 ON PREPARATION FOR 

we may redeem time. Remember, our Saviour 
notices what passes in mutual discourses. ^' What 
manner of communications are these that ye have to 
one another as ye walk?" 

Be not discouraged as if you were to be perfect 
before you go ; this very Institution is designed as a 
help for your imperfection and weakness. "If we 
were perfect we should not need it." Guard also 
against two opposite evils, self-righteous formality in 
preparation, and slothful self-indulgence in neglecting 
to prepare. As to self-righteous views of ourselves, 
it was a remark of Luther's — " Never are men more 
unfit than when they think themselves most fit, and 
best prepared for their duty ; never more fit than when 
most humbled and ashamed in the sense of their own 
unfitness." We must not rest on the exactness of our 
preparation whatever it may have been, but come only 
in the name of Jesus. There is a tendency also in 
our minds, to be very careful not to sin before we 
receive the Lord's Supper, and afterwards to be too 
careless about sinning. Let us watch against this 
self-righteous spirit, while we foster and cherish those 
more serious and devout thoughts, and those greater 
longings after Christ and his blessings which we may 
experience at that time. 

Seek to prepare in dependence on the grace of God, 
and as his appointed means for obtaining a blessing, 
and such a preparation will discover to you more of 
your sinful and lost condition ; and thus the atone- 
ment of Christ, and the gift of his Holy Spirit, will 
be unspeakably precious to you, and you will go to 
his table hungering and thirsting after righteousness. 



THE lord's supper. 129 

Then in partaking of the memorials of his death, you 
will receive the pledges of his love, and the assurance 
of your interest in his great salvation. You will en j oy 
communion with him and his people, and probably 
gain some foretaste of those superior pleasures which 
are at his right hand for evermore. 



CHAPTER X. 



On the Benefits connected with a due Eeception 
OF the Lord's Supper. 

The performance of each of the duties to which our 
Lord calls his people, is attended with many advan- 
tages ; as it regards all his statutes, in keeping of them 
there is great reivard. It is so in this duty. While he 
calls us to remember him, to show forth his death, and 
to manifest our expectation of his coming again ; in 
the faithful discharge of this duty, our souls obtain 
the most important benefits. 

It is the general mistake of a mere outward pro- 
fessor of religion, and one to which our fallen nature, 
even in the best of men, has a continual tendency, to 
put the means of grace in the place of grace itself. 
Thus if the nominal Christian read the Scriptures, he 
congratulates himself on having performed a work of 
piety, without considering that they should mainly be 
read as the means of conforminar the soul to the divine 
image ; of quickening and directing it in the good 
ways of God. So if he prays to God, he rests in self- 



loO BENEFITS FROM A DUE RECEPTION 

satisfaction with the mere act of prayer, without re- 
garding it in its true light, as a principal means of 
obtaining help from God for our many spiritual neces- 
sities. The same dangerous mistake is made by such 
persons respecting the Lord's Supper. They are 
ready to suppose that when they have prepared for 
it by a course of duties, and have received it in the 
appointed way, that then they have done all that is 
required, forgetting that it is a means for a further 
end — advancement in piety. 

The view of its benefits may be comprehended under 
the general term, A means of grace ; a method ap- 
pointed of God for communicating his grace, whether 
it refer to the actual enjoyment, or the due improve- 
ment of that grace. 

It is not indeed appointed as a means to convey 
grace merely by the outward receiving of it, without 
suitable dispositions, and as a sort of charm. Neither 
are w^e to suppose God will pardon or save any, for 
their mere coming to it. " God does not seem to 
have bound himself to this or any other ordinance in 
such a manner, that the immediate influences of his i 
grace should necessarily be connected with it. We I 
cannot say that he has thus invariably tied himself to I 
it, nor does experience agree with such a notion ; but ■ 
in a regular attendance upon it, we may expect that 
God will meet and bless us." * 

It may be considered with reference to its bringing ' 
to our recollection a past transaction, and its being a 
means of both enjoying benefits at the present time, 
and furnishing a pledge of future blessings. 



OF THE lord's SUPPER. 131 

1. It brings to our recollection a past trans- 
action. It deeply impresses on our hearts the fact 
of the death of Christ for sin; an event which it is of 
the utmost moment that we should never forget ; an 
event which can never be affectionately remembered 
by the Christian without much advantage. We have 
seen that the bread and wine are apt figures of the 
Saviour's body which was broken, and of his blood 
which was shed for us. What is made visible and 
tangible, and obvious to all our senses, has naturally 
a greater effect upon us, than what is merely addressed 
to our understanding, or only treasured up in our 
memory. We are indeed too apt to rest in the out- 
ward sign, so that it was desirable that the sign should 
only be such a resemblance as may direct our minds 
to the thing signified, and for this end the emblems 
here used are peculiarly adapted. 

By this sacrament, then, the remembrance of our 
Saviour's death is preserved with all its freshness in 
our minds ; and the blessings connected with that re- 
membrance are thus bestowed upon us. It was not 
that he might gain our admiratian and praise that our 
Lord appointed this ordinance ; he needs not honour 
from man, for all the hosts of heaven worship him. 
But by this representation of his death, we ourselves 
are both edified and comforted. " Come here," says 
Henry, " and see the victories of the cross. Christ's 
wounds are thy healing, his agonies thy repose, his 
conflicts thy conquests, his groans thy songs, his pains 
thine ease, his shame thy glory, his death thy life, his 
sufferings thy salvation." And do not such recollec- 
tions tend to produce mingled emotions of holy 



132 BENEFITS FROM A DUE RECEPTION 

sorrow and joy, cordial hatred of sin, and ardent love 
to Christ ? We might enlarge on this part of the 
subject, had it not been in some measure anticipated 
in the preceeding chapter, on the design of this in- 
stitution. 

2. We should, however, have only a very inade- 
quate view of its benefits, if we merely considered 
those which it has a natural tendency to produce, in 
bringing to our recollection the death of Christ ; it 
must be regarded as a divinely appointed means of 

ENJOYING SPIRITUAL BLESSINGS AT THE PRESENT TIME. 

"Its chief excellence is, that it is not only a figure and 
resemblance of our living on a crucified Saviour, but 
also a precious instrument whereby Christ, the bread 
and drink of life, is really conveyed to us, and re- 
ceived by us through faith. Hereby God exhibits and 
gives forth Christ and his salvation to true believers, 
and stirs up and strengthens them to receive and feed 
upon Christ, by present actings of faith, while they 
partake of the outward elements." 

The Apostle, speaking on this subject, states, " the 
cup of blessing* which we bless, is it not the com- 

* The sacramental cup seems called the cup of blessing, 
in allusion to the cup of wine used after the passover, to 
which the Jews gave this name. They called it so on ac- 
count of the general blessings of God's providence, and of 
their redemption from Egypt. Christians have far more 
reasons to call it the cup of blessing, as commemorating 
infinitely greater benefits. This cup is blessed, as it is set 
apart and consecrated to a holy use, even to be a memorial 
and symbol of the blood of Christ. 



I 



OF THE lord's SUPPER. 133 

munion of the blood of Christ ? The bread which we 
break, is it not the communion of the body of Christ ? 
For we being many are one bread, and one body ; for 
we are all partakers of that one bread. 1 Cor. x. 
16, 17. This passage will furnish us with a scriptural 
guide as to the benefits to be expected at the Lord's 
table. By communion (xoivcoi^ca,) is meant a partici- 
pation, a communication or enjoyment of the body 
and blood of Christ. 

In order then rightly to discern the benefits which 
we obtain, we must consider what were the blessings 
obtained for us by the incarnation and death of Christ. 
His death obtained our pardon; his blood being shed 
for the remission of sins. Through that blood we ob- 
tain the blessing of justification, and are accounted 
righteous before God ; being justified hy his blood, we 
shall be saved from ivrath through him. The same 
sacrifice procures our peace, as St. Paul shows at 
length, Eph. ii. 13-17. Again, we receive the 'promise 
of THE SPIRIT through faith in him. Gal. iii. 14 ; John 
vii. 39. The gift of eternal life also comes in the 
same way — God hath given us eternal life, and this 
life is in his Son. These, with many other blessings 
which might be mentioned, we obtain by the death 
of Christ. 

Now the real believer, through the mercy of God, 
in the right reception of the Lord's Supper, has the 
present enjoyment of those benefits which were ob- 
tained by the sacrifice of Christ, and the strengthen- 
ing of those graces, in the exercises of which that 
enjoyment is communicated. Thus the Lord's- Supper 
is calculated to give him an assured hope that the 
12 



134 BENEFITS FEOM A DUE HECEPTION 

blessings of redemption belong to him, as well as to 
increase his faith, and to advance his sanctification. 
It also affords him many social advantages. But, re- 
member, that every blessing obtained here, as well as 
elsewhere, comes from the mercy of God alone, and 
through the influences of the Holy Spirit freely given 
according to his own grace. If we depend only on 
the means, we may lose the blessing. If we use the 
means, looking up to the Lord for his promised grace 
therein, we shall most probably obtain the spiritual 
good which we desire, for the means are both adapted 
and appointed to produce that good. 

The believer, then, may obtain here AX assured 

HOPE THAT THE BLESSINGS OF REDEMPTION BELONG TO 

HIM.* To have the communion of the body and blood 
of Christ is, in truth, to have pardon, justification, 
peace, the Holy Spirit, the gift of eternal life, and all 
spiritual blessings in heavenly things in Christ Jesus. 
Now the Apostle's question in the passage already 
quoted, (1 Cor. x. 16, 17.) shows that the Lord's 
Supper is a divinely-appointed means for believers 
having that communion. By the exercises of faith at 
the Lord's table, therefore, we have the blessings of 
redemption assured to us, and thus really partake of 
his body and blood in that way in which only they 
can be received. When m a journey on a winter's 

* Our Church leads those who worship according to her 
ritual to say of the due reception of the Lord's Supper, to 
our Heavenly Father — " Thou dost assure us thereby of 
thy favour, and goodness towards us." See Observations 
on this Prayer, chap. i. part ii. of this Treatise. 



OF THE lord's SUPPER. 135 

day, we are favoured with a clear sky, and a shining 
sun, we say, "we have the sun with us:" by which 
we mean the light, warmth, and comfort of his beams ; 
so when the Apostle says we have in the Lord's Supper 
the communion of the body and blood of Christy he 
shows that the benefits of his sacrifice are enjoyed by 
us. As certainly as the true believer takes the bread 
and wine, and feeds on them in remembrance of 
Christ's death, so assuredly do the spiritual blessings 
obtained by that sacrifice belong to him; and the very 
ordinance is calculated to give him this happy as- 
surance of faith. It has been well remarked,* "Here 
we often, like Moses from Mount Pisgah, get extended 
views of the promised land. Here the mourning 
saints find joy, the weary rest, the dejected encourage- 
ment, and the strong increasing confidence. Here 
the spirit of faith applies the atonement, and the sense 
of reconciliation fills our souls with joy unspeakable, 
andfuH of glory. Christ intends his people should 
be comforted, should abound in all spiritual joy, and 
come to a feast, where gladness is sown for the upright 
in heart." In partaking of this feast our souls are 
strengthened and refreshed by new views of our in- 
terest in Christ, and a fresh and lively communion 
with him.f 

It is, however, by no means intended to be stated 
that these comforts are invariably connected with the 

* See Haweis' Spiritual Communicant. 

f The subject of coramunion with Christ as one especial 
benefit of the Lord's Supper, demands distinct considera- 
tion, and will be noticed in a subsequent chapter. 



136 BENEFITS FEOM A DUE RECEPTION 

right reception of the Lord's Supper, or that the com- 
municant has not acceptably received it, who has not 
felt this full assurance of hope; (Heb. vi. 11.) all we 
intend is, that it is a blessing which the ordinance is 
designed and calculated to communicate, and which 
believers do in favoured seasons experience. But 
where so full a blessing is not given, there are yet 
benefits which are more generally and more constantly 
obtained. Thus faith, which is the very root of an 
assured hope, and the spirit of holiness, which is the 
only certain or safe evidence that our hope is well 
grounded, are here greatly nourished and strengthened. 

The grace of faith, the root of all other graces, is 
specially assisted and increased by a due partaking 
of the Lord's Supper ; for this institution is not only 
the outward sign of the Christian's feeding on Christ 
through faith, but a most efficacious means to help us 
to grow in this vital principle of the Christian's life. 
We must have, indeed, the beginning of faith, (if I 
may use the expression,) before we go. But faith is 
a grace of difi"erent degrees of strength. There is a 
little, a weaJc and a strong faith ; and the weak in faith 
must be received as a Christian brother, and in time 
his faith may become strong. 

The whole service here is peculiarly calculated to 
strengthen our faith in Christ, the only Saviour. 
Bishop Taylor remarks, " Though we are to believe 
before we receive these symbols of Christ's death, 
yet, as by loving we love more, and by the acts of 
patience we increase in the spirit of mortification ; so, 
by believing, we believe more, and by publication of 
our confession, we are made confident." The ordi- 



OP THE lord's supper. 137 

nance leads us throughout, to fix our minds stead- 
fastly and deliberately on Jesus Christ, and him 
crucified, the proper object of our faith; and all 
things tend to beget the fullest confidence in the grace 
of Christ, and the love of our Heavenly Father. 

The Lord's Supper, also, tends to promote our 
SANCTIFICATION. This is a point of vast importance, 
and one to which all that are in the habit of attending 
regularly at its celebration, will cordially give testi- 
mony. What Christian has not found the blood of 
Christ, as here manifested and applied, purging the 
conscience from dead ivories to serve the living Crod: 
the death of Christ becoming the spring of love, grati- 
tude, and holy obedience? In a believing and vivid 
recollection of his atonement, the supply of the spirit 
of Christ is largely given, both to subdue our cor- 
ruptions and strengthen our graces. Our separation, 
from worldly vanities thus becomes more easy and 
more resolute, and our devotion to God more steady 
and more decided. It has been illustrated by the 
advantages of a lock on a canal, which raises the 
vessel and enables it to begin a new course on a 
higher sti-eam, and thus it is carried over what would 
otherwise obstruct its course. 

The due attendance on this means of grace will 
be accompanied by a manifest growth in humility, 
delighting in God, and doing good. Our spirit will 
become more meek, and tender, and heavenly. Just 
as when a sick man, through taking a medicine 
exactly suited to his disease, begins to recover from 
his disorder, his appetite returns, his recently ener- 
vated limbs are renewed with fresh strength, his late 



138 BENEFITS FROM A DUE RECEPTION 

pallid cheeks catch again the glow of health, he moves 
about afresh with freedom, and goes to his work with 
alacrity and vigour, feeling more than ever the 
blessings of health from having been confined to his 
habitation and his sick room. So, when at the Lord's 
table, we receive 'Hhe healthful spirit of God's grace," 
we hunger and tldrst after righteousness^ we are raised 
up to new^ vigour in the spiritual life, we walk again 
with God, and go to our daily duties with fresh zeal 
and devotion. In short, all those holy dispositions 
which mark the character of Christians, are here 
cherished by the most efi'ective motives. Our sense 
of the evil of sin is quickened, our penitence is 
deepened, and our love to the Saviour, and those for 
whom he died, is enlivened. 

Thus, in these various ways, it is an appointed 
means of obtaining a richer enjoyment of spiritual 
benefits, and a higher assurance that they belong to 
us, and when rightly used the blessing attends the 
means. 

The blessings of which we have spoken are indeed 
communicated to believers in prayer, and reading and 
hearing the Holy Scriptures, and the like ; and also 
in the exercise of grace without external and ordinary 
means : nor is God confined to any means ; but let us 
ever remember that he has appointed this means also ; 
we cannot expect his blessing in any thing else, if we 
neglect his appointments ; and it is practically found 
by humble Christians, to be a most efficacious way of 
gaining spiritual blessings. 

Christians have also here many SOCIAL ADVANTAGES. 
— They have the benefit of communion with their 



OF TEE LOKD'S SUPPER. 139 

fellow Christians. "For we being many are one 
bread, for we are all partakers of that one bread."* 
The formation of the bread and of the wine, illustrate 
the intimate union of Christians. As the loaf is 
formed of many grains of wheat, so the people of 
Christ, however once distinct from each other, by the 
uniting bond of the Gospel become connected together 
in the most intimate and close union. As the wine in 
the cup is formed of the juice of many grapes, which 
are all blended together, and thus the various juices 
become mingled and lost in one, so are the once 
distinct and varied minds and hearts of Christians 
united together in Christ Jesus; they hay e fellowship 
one 'With another. 

The communion of saints is a cheerinoi; and delight- 
ful subject, tending, the more it is practically con- 
sidered and experimentally felt, to draw the hearts of 
Christians nearer to each other. There is a relation- 
ship between man and man, effected by the Gospel of 
our Saviour, stronger than any merely earthly ties ; 
there is a union, closer even than that which subsists 
in the members of the same body. "As the body is 
one, and hath many members, and all the members of 
that one body, being many, are one body ; so also is 
Christ. — So we, being many, are one body in Christ, 
and every one members one of another." The head 
of the body is Christ; and all his people, whether in 
heaven or in earth, are members of that body. At 

* The term £i<; a<;To<;, rendered one bread, may be ren- 
dered one loaf, describing more strikingly the union of 
Christians. 



140 BENEFITS FROM A DUE EECEPTION 

the Lord's table we enjoy this communion. The 
church is here seen as a compact body. We gather 
courage and strength from the sight of our fellow 
Christians. Our mutual intercourse, profession, and 
devotion, animate and stir up each other. One holj 
sympathy of feeling pervades and runs through the 
whole company of devout communicants. We become 
interested in each other's prayers; we sympathize in 
each other's sorrows; we partake of each other's joys; 
we are travelling the same road ; we have the same 
enemies and friends ; the same difficulties and com- 
forts ; the same sorrows and joys. And when Chris- 
tians thus meet in love, who will not say — '' Behold, 
how good and how pleasant it is for brethren to dwell 
together in unity!" 

It is true, that this communion, as well as the benefits 
which have been already considered, is perceived in 
other means of grace ; in the intercourse of private 
life, in Christian conversation, in mutual prayer, and 
the exercises of charity : but it is especially and 
peculiarly enjoyed in this ordinance, which is emi- 
nently calculated to unite us together as showing our 
common dependence on the death of the same Saviour, 
our common participation of his grace, our common 
hope of his glory. 

3. We have only farther to notice among the benefits 
of the Lord's Supper, that a right reception of it is a 
PLEDGE, earnest, or foretaste, of future blessings. 
The appointed words of the Institution — "Take, eat, 
this is my body which is given for you." cannot imply 
less than that the true believer, when he receives the 
sacred elements, receives a pledge and assurance of 



OF TRE lord's SUPPER. 141 

the favour of him by whose appointment these words 
are addressed to him. One of the reformers says — 
"By commanding us to take, he signifies that he is 
ours ; by commanding us to eat and drinlc, he signifies 
that he is become one with us. As the rainbow in the 
heavens is a token of the covenant between God and 
the earth, that he will no more destroy all flesh by a 
flood, and that man may multiply and replenish the 
earth : so this ordinance may be to us as a token, that 
God has by a better covenant, provided a deliverance 
for us, from a far worse destruction, and obtained for 
us a heavenly inheritance. The very appointment of 
this Institution by our gracious Kedeemer, and its ad- 
ministration to us by his ministers, as they assure us 
that he is willing to be the food of our souls, and joined 
to us as a source and support of spiritual life, strength 
and consolation, so they afford us the lively hope that 
he will never leave us nor forsake us. 

Indeed, when holy affections are here excited, and 
communion with Christ and his people here enjoyed, 
these things manifest that we have received that gift 
of the Holy Spirit, which is the earnest of our in- 
heritance. As the Lord's Supper is peculiarly cal- 
culated to increase faith, hope, and love : so if you 
can thereby trace in yourselves stronger evidences of 
the work of faith, arid labour of love, and patience of 
hope in our Lord Jesus Christ, your confidence will be 
increased, that he which hath begun a good work in 
you, will perform it until the day of Jesus Christ. 

We have seen what the blessings of the new cove- 
nant are, and what the hope of glory is which "it sets 
before us. Is it a small advantage then, to have such 



142 BENEFIT3 FROM A DUE RECEPTION 

a hope strengthened and confirmed by this pledge of 
God's favour? Does not he who has this hope purify 
himself as he is pure f 

The due reception of the Lord's Supper is thus one 
of the most effective means of preparation for the 
second coming of Christ. Never are we more ready 
for the immediate presence of our Lord, than when, 
with a broken and contrite spirit, with a lively faith 
in his death, with ardent gratitude for his unspeakable 
mercies, and warm love to our fellow creatures, we 
have been remembering Christ at his table. We come 
from it kind, gentle, and tender hearted: our souls 
burn with the pure flame of holy love ; we long to 
spend our whole strength in our Saviour's service; 
we delight in the exercise of devotion, and we have 
sensible communion with the Father of spirits; in 
short, a blessed anticipation and foretaste of the 
future bliss. There is that grace imparted through 
this most expressive ministration of the Gospel of our 
Saviour, which purifies and refines us, makes us meet 
for the heavenly inheritance, raises us above the love 
of this world and the fear of death, and almost in- 
clines us to adopt Simeon's words — "Lord, nowlettest 
thou thy servant depart in peace, for mine eyes have 
seen thy salvation." It is only the Gospel that is 
efiicacious through the grace of God to sweeten life, 
and console in death ; to make us happy here, and 
blessed for ever hereafter ; and no where has the 
Christian a more perceptible and lively exhibition of 
the Gospel, than in this ordinance. 

It may be useful to add a few remarks of a more 
general nature on this subject. 



OF THE LORD'S SUPPE I43 

The reader will have seen that all those blessings 
which the Scriptures promise to faith in Christ, and 
the possession of Christ, do in fact belong to the 
faithful communicant. The reason is obvious : no 
one can duly receive the Lord's Supper, but as he 
believes in Christ and rests all on him. " Therefore, 
all that the Scriptures say of the riches, and blessings, 
and treasures, which faith in Christ, as our Redeemer, 
can procure to us ; ALL that they say of the benefit 
of that faith which is absolutely required by, and 
will be exercised in the due reception of this Sacra- 
ment." 

Many Christians do not expect enough at the Lord's 
Table, and thence lose much of the benefits to be 
there obtained. We should have a large expectation, 
and we shall receive large. We might justly suppose 
the great God to address the believing communicant, 
— ask what shall I give thee ; (1 Kings iii. 5.) and to 
urge him further, — open thy mouth wide, and I ivill 
-fill it. Ps. Ixxxi. 10. Here we may have the nearest 
approaches to the Divine presence, that our state in 
this world admits. The church may say of this means 
of grace, — "While the king sitteth at his table, my 
spikenard sendeth forth the smell thereof." Cant. i. 
12. There is a blessed manifestation of the Divine 
presence to the soul to be here expected. View this 
ordinance in its true blessedness and glory, and you 
will justly have enlarged views of the benefits to be 
derived from it. Real believers may here look for 
abiding peace of conscience, strength of grace, joy in 
the Holy Ghost, and overflowing hopes of future 
blessedness. "It is therefore the fault of many to 



144 BENEFITS FROM A DUE RECEPTION 

come rather like prisoners to the bar, than like children 
and friends to the table ; they come trembling and full 
of confusion. Their apprehension of the danger of 
receiving unworthily runs into an extreme, so as to 
become an hinderance to the exercise of faith, hope, 
and love." 

To what has been said respecting the benefits of 
the Lord's Supper, it is, as has already been cursorily 
noticed, sometimes objected, " I have been there 
several times, and seemed to get no benefit." This 
is a subject which calls for more particular considera- 
tion here, as it may remove a difficulty from the minds 
of humble Christians, and make those who are careless 
and worldly, sensible that they are wrong. 

We allow that all who partake of the Lord's Supper 
do not receive these blessings. It has long since been 
stated by our church, "The wicked, and such as be 
void of a lively faith, although they do carnally and 
visibly press with their teeth, as St. Augustine saith, 
the sacrament of the body and blood of Christ ; yet in 
no wise are they partakers of Christ, but rather to 
their condemnation do eat and drink the sign and 
sacrament of so great a thing," Those also, who re- 
ceive it merely as a matter of form and custom, or as 
a self-righteous act to do away past transgressions, 
without any real hatred of sin, faith in Christ, or love 
to him ; and with perhaps a secret reserve that they 
may afterwards go on more freely in sin ; some slight- 
ing it as a common matter, and others over estimating 
the outward service, as having a power which was 
never given it, of atoning for their sins; these com- 
municants do not gain the benefits which have been 



II 



OF THE lord's SUPPER. 145 

described, just as a formal worshipper gains none of 
the blessings of true prayer. 

Do you then find that you have gained no benefit? 
Ask yourself a few questions of this kind — Have I 
ever really repented of my sins and turned to God? 
If you have no spiritual life, you are not in a state to 
benefit by an ordinance which is designed for the 
Christian's growth and nourishment. — Have I duly 
prepared for this ordinance ? Perhaps you were en- 
gaged in worldly business, when this greater business 
might, and should, have occupied your mind. Were 
you not at work, when you should have been in your 
closet; or reading some book on indifi"erent subjects, 
when you should have been searching the Scriptures ; 
or enjoying yourself in your family, or with your 
friends, when you should have been alone ? But pos- 
sibly you did give a considerable time to preparation : 
inquire then, farther, — Have I not rested in my pre- 
paration, and expected a blessing for it, rather than 
for Christ ? No preparation must be trusted in, or put 
in the place of Jesus; if so, no good will be received. 
Or, inquire again, — Is there any secret sin indulged in 
my life ? Israel could not prosper in the war, on ac- 
count of Achan's wickedness; nor will you prosper in 
your spiritual warfare, till your easily besetting sin is 
resisted and mortified. 

But those who, in humility and seriousness, make 
the objection which we have been considering, proba- 
bly have received real, though not sensible benefit. 
What was the nature of the benefit which you expected ? 
Perhaps you looked for a great deal of comfort and 
joy when jou went, and you returned depressed, 
13 



146 BENEFITS FROM A DUE RECEPTION 

broken-hearted, and humbled. But is not that very 
spirit in which jou returned, a real benefit? Isa. Ivii. 
15. " If JOU do not come away with a rejoicing heart, 
yet, if you come away with a weeping eye," bless 
God for that mercy. And though you found neither 
sorrow nor joy, but a distressing deadness, dulness, 
and coldness, during the whole service, yet perhaps 
subsequently you manifested more of the 'peaceable 
fruits of righteousness ; possibly you enjoyed the next 
season of public worship more, or you felt under new 
obligations to a life of circumspection and holiness ; 
and undoubtedly these were real benefits. God is not 
confined to our notions of times and seasons, nor to 
our way of giving his blessings ; but infinite in his 
wisdom, and boundless in his love, he gives them a.s 
will best promote our highest good. But still you 
say, you are distressed under the mortification of dis- 
appointed expi3ctation. Were you not unwarrantably 
expecting a certain sort of spiritual luxury, the luxury 
of excited feelings ; and need you wonder in this case 
that you find yourself, after receiving, dull and insen- 
sible ? God deals thus with you, in kindness, for your 
real good. But do you ask, What is now my duty? 
A time of darkness is the time for faith ; let such a one 
trust in the name of the Lord, and stay on his Crod ; a 
time of disappointment is the time for resignation and 
submission to the will of God. But, after all, we 
would advise you not to judge of yourself merely by 
sensible feelings. The benefits are here to be ex- 
pected, in a patient and persevering use of the ap- 
pointed means ; as in the case of prayer, or other means 
of grace for the food of the soul : or as in food, medi- 



OF THE lord's SUPPER. 147 

cine, or other means of health to the body. But he 
assured, if you return with one additional proof of 
obedience to the will of God, one pious resolution 
confirmed, one vicious propensity checked; if humility 
be in any measure advanced, faith at all strengthened, 
love in any degree enlarged, or hope enlivened, or any 
Christian grace or temper increased; you have not re- 
ceived without benefit. 

Yet, in all, remember God acts as a just and a 
GRACIOUS SOVEREIGN. We are unworthy creatures, 
and deserve nothing from him. By our sins, even in 
asing the appointed means, we forfeit all claim to the 
benefit. If he refuses to give, we must hide our faces 
in the dust, acknowledging his justice, and our un- 
worthiness. If he gives any blessing, all the praise 
and glory belong to the riches of his grace. 

In closing this chapter, another point calls for at- 
tention. The ministers of Christ are often sent for 
to administer the Lord's Supper to the sick and the 
dying. In some cases, those who send, seem to think 
it a kind of passport to heaven, with which they are 
safe, and without whicli they are lost. This is a total 
mistake of its true nature. If their neglect proceed 
not from their own wilful fault and disobedience, they 
may go to heaven without it ; while, if they receive it 
in a self-righteous spirit, they may perish with it. 
Regeneration, faith in Christ, contrition, humility, 
love, holiness, these things mark the heir of glory. 
Yet, there is, on the other hand, some dangei-. Jest 
persons of evangelical sentiments should undervalue 
this appointed means, and deprive themselves of that 
comfort, strength, and refreshment, which it is so 



148 HAPPY RESULTS WERE 

well calculated to convey. Let the faith of the pious 
sick and dying be invigorated by these memorials of 
Christ ; let their hope be enlivened, and their affec- 
tions enkindled, by the appointed ordinance for com- 
memorating his death. Many have found it a most 
blessed means of grace, in that solemn hour when all 
hopes fail, but those which spring from the cross of 
Christ. 



CHAPTER XI 



The Happiness which would follow its universal 
and devout observance. 

The Lord's Supper being an ordinance which is 
eminently calculated to promote our holiness and 
happiness as Christians, a reasonable prospect of the 
universal observance of it, in a right spirit, is so de- 
lightful, that the author (whose heart is deeply in- 
terested in such a hope,) will for a little time dwell 
upon it. 

The following considerations may tend to show that 
THIS HOPE IS NOT wholly UNWARRANTED. The general 
prevalence of Christianity through the whole world, 
at a future time, cannot be questioned. The promise 
that the knowledge of the Lord shall cover the earth, 
as the waters cover the sea, is, among many others, 
clear and express. There is also in the Scriptures, a 
marked connection between the sufferings of our 
Lord, and the extension of his kingdom. "I, if I be 
lifted up, will draw all men unto me. — His visage was 



IT UNIVERSALLY OBSERVED. 149 

SO marred more than anj man, and his form more than 
the sons of men ; so shall he sprinkle many nations. — 
When thou shalt make his soul an offering for sin, he 
shall see his seed, he shall prolong his days, and the 
pleasure of the Lord shall prosper in his hands." In- 
deed, it is the doctrine of a crucified Saviour, fully 
proclaimed, and accompanied by the power of the 
Holy Ghost, that is the means of enlarging the 
kingdom of Christ, and building up his people in 
their most holy faith. We may well then suppose 
that an ordinance, commemorating a doctrine specially 
calculated to advance the conversion and edification 
of the world, wUl when the Gospel is more generally 
and fully received, be much more constantly observed. 
That day also will be marked by a general spirit of 
holiness. '* There shall be upon the bells of the 
horses, Holiness unto the Lord ; and the pots in the 
Lord's house shall be like the bowls before the altar. 
Yea, every pot in Jerusalem and in Judah, shall be 
holiness unto the Lord of hosts; and all they that 
sacrifice shall come and take of them, and seethe 
therein; and in that day there shall be no more the 
Canaanite in the house of the Lord of hosts." Zech. 
xiv. 20, 21. A state of holiness, is a state of obedi- 
ence and dedication to God. At such a time his pre- 
cepts in general will be carefully observed, and men 
will be in a suitable state of mind to celebrate his 
solemn ordinances. The effect of bad example now, 
much counteracts the effect of a plain command ; but 
the example of the good will then be so general, as 
to have a mighty influence. 



150 HAPPY RESULTS WERE 

We have scriptural authority to expect that the 
sufferings of Christ will then be remembered with 
peculiar affection and interest. After the affecting 
description given of those sufferings in the 22d 
Psalm, it is expressly promised — " all the ends of 
the earth shall remember and turn unto the Lord, 
and all the kindreds of the nations shall worship 
before thee." On this passage Diodati observes — 
"the true and lively knowledge of the sufferings and 
glory of Christ shall be given to, and preserved among 
all nations by the preaching of the Gospel; and es- 
pecially by the Sacrament of his body, therefore 
called a remembrance." Luke xxii. 19. 

We may then reasonably hope that hereafter, as all 
the ordinances of religion will be much more scrupu- 
lously observed, and constantly attended than now ; 
so especially, when love to Christ is more extended 
and more fervent, the ordinance which was appointed 
by him under such peculiar circumstances as the 
Lord's Supper, will be carefully and generally re- 
garded. 

The author has been in some measure led to these 
remarks by the following interesting account of one of 
the first celebrations of this ordinance in New Zealand, 
an Island hardly discovered, or scarcely known to 
Europeans, till the voyages of Captain Cook. 

The Rev. Samuel Marsden, first chaplain to the 
"Colony of New South Wales in 1819, visited the mis- 
ions established in this Island. After mentioning 
hat divine service was performed on one occasion. 
on the Sunday, in a shed, where the four great men 
in New Zealand (Shungee, King George, Pomarre, 



IT UNIVERSALLY OBSERVED. 151 

and Racow) attended; Mr. Marsden says — "all be- 
haved with decorum, and we hope that the day is not 
far distant, when they will know the joyful sound of 
the Gospel, and have the Lord for their God, in the 
fullest sense. In the evening we had divine service; 
and afterwards, the holy Sacrament was administered 
in this distant land ; the solemnity of which did not 
fail to excite in our hearts, sensations and feelings 
corresponding with the peculiar situation in which we 
were. We looked back to the period when this holy 
ordinance was first instituted in Jerusalem, in the 
presence of our Lord's disciples ; and adverted to the 
peculiar circumstances under which it was now ad- 
ministered, at the very ends of the earth, where a 
single ray of divine revelation had never till now 
dawned on the inhabitants." 

Which of our Lord's disciples at its first institution 
would have imagined it should be observed through 
extended ages, and in the most remote parts of the 
earth? and why should we not now, who have seen 
such large steps taken towards such a result as we are 
considering, hope for its universal observance. 

Consider also the effect of such a universal 
REMEMBRANCE of Christ. When the death of Christ 
is duly and generally remembered, and has, through 
the abundant gift of the Holy Ghost, its right influence 
on men, they will no longer live to themselves^ hut to 
Him that died for them. Divisions will cease, and 
Christians all he one. John xvii. 21. The whole 
race of man will be as one vast family, have one 
will, one heart, one aim, and one labour.* It will 
be felt that there is one Lord, one faith, one ho'pe, one 



152 HAPPY RESULTS WERE 

Giod and Father of all, above all, through all, and in 
them all. Righteousness and truth, goodness and 
kindness, will universally prevail. Love to God, and 
love to each other will fill the earth as they now fill 
heaven; and in some happy degree these words will 
be fulfilled; "Behold, the tabernacle of God is with 
men, and he will dwell with them, and they shall be 
his people, and God himself shall be with them, and 
be their God." 

It was once said of the three thousand first con- 
verted to the Christian faith, — "they continued stead- 
fastly in the Apostle's doctrine and fellowship, and in 
breaking of bread and in prayer." We may hope 
that this description will hereafter be true, not merely 
of one body of believers in one place, but of all the 
various and multiplied nations of the earth, in every 
land. 

A late writer, in the following paraphrase on that 
petition in the Lord's prayer, th/ luill he done on earth 
as it is in heaven, has delightfully intimated the bless- 
edness of such a conformity to the Divine will, as we 
may then expect. " In heaven thy will is the inviol- 
able law. Myriads of ministers encircle thy throne, 
who cease not to celebrate and serve thee, with unin- 
terrupted praises, and unerring obedience. that 
such fidelity were found on earth ! that the sons of 
men did even now resemble that celestial society, to 
which they hope hereafter to be united ! were animated 
with the like holy ardent zeal, and could give them- 
selves to God with the same entire devotion! We 
are blind and vain, but thou art wise and good. Wise 
therefore in thy wisdom, secure under thy care, great 



IT UNIVERSALLY OBSERVED. 153 

and liappy in humility and subjection, "we have no 
wishes but in thee. Our whole desire and glory is to 
be. to do, to suffer, whatsoever thou art pleased to 
appoint." 

Christian reader, does not true zeal for the glory of 
God, and enlarged benevolence for the best happiness 
of man, equally excite us to pray and labour for the 
advancement of such a state of blessedness? What a 
world would this be, if that peaceful, meek, kind, 
and tender spirit, in which we often come from the 
Lord's table, were universally diffused ! Men would 
be like anscels, and earth like heaven. Yes; what a 
happy world would this be even now, if all men could, 
on good grounds, hope that they had received the 
Holy Spirit, were children of God, and going to his 
heavenly kingdom; and if the communion of saints 
were a general blessing. Thus "the Lord shall com- 
fort Zion, he will comfort all her waste places ; and 
he will make her wilderness like Eden, and her desert 
like the garden of the Lord; joy and gladness shall 
be found therein, thanksgivinoj and the voice of 
melody." Isa. li. 3. Supposing the Lord's Supper 
to be devoutly and universally observed, it would be 
as "the tree of life, which bare twelve manner of 
fruits, and yielded her fruit every month: and the 
leaves of the trees were for the healing of the nations." 

Let us then remember that there is much within 
our own reach for aiding the coming on of this blessed 
time. Every step in the way of righteousness helps 
to advance and bring it on; every sin which we commit 
retards its progress, and does something towards 
hindering not only our own happiness, but the general 



154 ON COMMUNION WITH CHRIST. 

happiness of the human race. Let us remember, that 
every additional communicant gained to attend the 
Lord's Supper in a right spirit, who before altogether 
neglected it, or attended it only formally, is another 
inroad on the kingdom of darkness, sin, and misery ; 
and another approach towards the universal establish- 
ment of that blessed empire, which is not meat and 
drink, but righteousness, and peace, and joy in the 
Eolij Ghost. 



CHAPTER XII. 
• On Communion with Christ. 

The Communion of the body and blood of Christ, 
is a means of enjoying communion with him on earth, 
and also a pledge of that glorious communion which 
C^mstians hope for in heaven. 

There is a communion, a holy and a delightful inter- 
change of affectionate communication between Christ 
and his people. This agreement, fellowship, and i j 
friendship, (and we have the authority of Scripture, ' 
for applying even such terms to so high and heavenly 
an intercourse) are so near, entire, and intimate, that 
the same scripture compares the union between Christ i 
and his people to that of the husband and the wife. ■ j 
Ephes. V. 29-32. The vine and the branches. John 
XV. 1-8. The body and the members. 1 Cor. xii. 
12-27. 



ON COMMUNION TTITH CHRIST. 155 

It is a communion promised to all his cVdient disci- 
ples. — "He that hath my commandments and keepeth 
them, he it is that loveth me ; and he that loveth me 
shall be loved of my Father; and I will love him, 
and will manifest myself to him." AVhen Judas, on 
hearing these words, asked how the Lord would 
manifest himself to them, and not to the world, he 
replies : — If a man love me, he will keep my words, 
and my Father will love him, and we will come unto 
him, and make our abode with him." Hence it is 
clear that there is a pecuUar manifestation of Christ 
to his people. 

The world, as our Lord intimates, knows not of 
this communion: it understands it not: it ridicules 
the idea. But still the real Christian is privileged to 
enjoy a sensible, perceptible, and enlivening inter- 
course with his Lord. He has a secret and spiritual 
access to him, and comfort from him. Jesus Christ is 
his best friend, and his gracious support, refuge, and 
strength. 

Jesus Christ speaks to him through the holy 
SCRIPTURES. Often by them he is touched and af- 
fected with godly sorrow for sin, with ardent desires 
after holiness, and with a lively hope of future glory. 
Often in reading the sacred volume he hears the voice 
of Christ and thus is led to communion with him. His 
Saviour more directly still imparts grace to his soul, 
by the gift and teaching of the holy ghost, whose 
office it is to take of the things of Christ and show 
them to us. Thus do we discover his grace and 
glory, long for his presence, and earnestly seek him. 
He to whom all 'power in heaven and earth is given. 



156 ON COMMUNION WITH CHRIST. 

speaks again in His providence. If trials and sorrows 
are sent, consolations are generally at the same time 
so mingled with them, that in his best moments the 
Christian thanks God for them. If blessings are be- 
stowed, they are received as given through a Saviour. 
In every providence, his voice, his hand, and his love 
may be marked. All are designed to lead us to nearer 
communion with him. All should be viewed as the 
manifestation of his care and wisdom, his compassion 
and tenderness. The Christian has ears to hear this 
voice, has eyes to see this hand, has a heart to feel 
this love. He knows Christ and is known of him. 

Christians have an unreserved communion with 
Christ. Drawn by his Spirit they rejoice to go to him. 
They love his day, his house, his people, and every 
path of duty, where they find their Saviour. His 
grace descends on them, and their hearts are raised to 
him. Truly ^ says St. John, our fellowship is with the 
Father and with Ms Son Jesus Christ. There is no 
friendship on earth so entire, so unreserved, and so 
invaluable, as that which subsists between Christ and 
the faithful soul. It is a friendship which has ever 
subsisted between the believer and his God. Enoch 
walked with God. Abraham was called the friend of 
God. Jesus said to his disciples, — Ye are my friends, 
if ye do whatsoever I command you. Henceforth, I 
call you not servants, for the servant hnoweth not what 
his Lord doeth ; hut I have called you friends, for all 
things that I have heard of my Father, I have made 
known unto you. How many are the benefits of 
having such a friend ! He is a friend always near at 
hand, ever willing to hear us, who bears with our 



ON COMMUNION WITH CHRIST. 157 

infirmities, "s^'ho instructs us -with the "wisest coun&el, 
gives us the most effectual aid, and never leaves us 
nor forsakes us. He is an unchanging and an un- 
changeable friend. The Christian's privilege is to 
know this friend, consult him, ask for his guidance, 
converse with him, tell him all his sorrows, and all his 
sins, depend on him for support in all difficulties, for 
supplies in all wants, and cast all his cares upon him. 
Thus he has communion with Christ. 

This communion is specially enjoyed at his 
TABLE. A blessed intercourse with Christ as of one 
friend with another, and an exchange of the endearing 
pledges of mutual love, are what this sacrament is 
greatly calculated to promote. What Christian has 
not found, that as the eyes of the disciples at Emmaus 
were opened, our Lord making himself known to them 
in the hrealdng of bread; so sometimes now at his 
table, he manifests himself to his people, and they too 
are ready to say to each other — " Did not our hearts 
burn within us while he talked with us by the way?" 

Just after the first reception of the Lord's Supper, 
and with a direct reference to that institution, our 
Lord said, " I will drink no more of this fruit of the 
vine, until that day that I drink it new in the kingdom 
of God;" Markxiv. 25; see also Matt. xxvi. 29. The 
term new, often signifies the excellence, truth, and 
superior nature of what was so named ; and wine, is 
a common figure for joy and gladness. The Kingdom 
of God may either refer to his spiritual kingdom in 
this world, or his kingdom of glory hereafter. Under 
this figure, then, of drinking new wine with his disci- 
ples, our Lord may intend to denote the passing away 
14 



158 ON COMMUNION WITH CHBIST. 

of the Jewish, and the superior excellence of the 
Christian Dispensation, the joy of his people, through 
the power of the Holy Ghost, in their Saviour, and his 
joy in them, both in the church militant on earth, and 
in that triumphant above. And as the passage is 
connected with the Lord's Supper, it seems to include 
a blessed promise of a peculiar communion with his 
people in their due observance of that Institution. In 
this view of the Lord's Supper, we have here not only 
communion with our Christian brethren, but have the 
highest and most delightful communion with our 
Saviour in that spiritual kingdom, which he has es- 
tablished on earth, as well as the happy prospect of 
being ever with him in the heavenly kingdom. 

The mode of expression — Brinhing new ivine in the 
kingdom of God, suggests many encouraging thoughts. 

It shows us that Christ there peculiahly mani- 
fests nis PRESENCE. Though invisible to the eye of 
sense, the eye of faith can behold him as the present 
and the real Head of his family ; not only coming in 
like the king in the marriage supper to see the guests ; 
but, though unseen, presiding over all who assemble 
around his table, and blessing them according to their • , , 
■wants. How refreshing the thought, that here Christ | 
is, as it were, inviting every faithful disciple to par- 
take of his blessings ; saying — "Eat friends ; drink, 
yea, drink abundantly, beloved !" A supply for 
every want of our souls is thus offered and assured to j I 
us. The atonement through his blood, the remission ' i 
of sins, the love of God, the gift of the Holy Spirit, 
and all the blessings of tjie new covenant, are afresh 
exhibited and assured to every believer by the ap- 



ON COMMUNION WITH CHEIST. 159 

pointed ministers of Ciirist, and un'ler his special 
direction. 

The expression, drinking new wine, suggests also 
that FREEDOM -with which we here have intercourse 
with our Lord. We feel a degree of liberty and free- 
dom with those with whom we are permitted to eat 
and drink. The Christian has this blessed freedom of 
access to Him, who is God over all, hlessad for ever ; 
to one higher than the highest. Our Lord condescends 
to say — " If an\ man hear mj voice, and open the 
door, I will come in, and will sup with him, and he 
with me." Rev. iii. 20. The great monarch that 
Christians obey, puts on no haughty and distant cold- 
ness and reserve ; though infinite dignity and glory 
are shed around Ijim, all is softened by infinite conde- 
scension, grace, and love. While Christians have the 
King of kings for their Lord and Saviour, they have 
a perfect freedom of access to this great King, even 
as to a bosom friend. 

This communion is calculated to fill us with JOY. 
The most enlightened, devoted, and comprehensive 
mind, cannot conceive a higher joy on earth than that 
which he experiences, on whom the Lord lifts up the 
light of his countenance. The most exquisite earthly 
enjoyments, the tenderest sensibilities of our nature, 
joined to the highest delights of human friendship and 
love, are all poor and vain compared with those supe- 
rior joys which Christ can and does bestow on his 
friends. What communion on earth can be like his 
who died for us, and who lives to make intercession 
for us ? Whose excellencies of wisdom, equity, ten- 
derness, power, and glory, can compare with Christ's ? 



160 ON COMMUNION WITH CHRIST. 

Are we privileged to have access to the wonderful 
Counsellor, the mighty God, the Prince of Peace? 
surety, the very prospect of it should excite the live- 
liest desire after it; the enjoyment of it should make 
the pleasures of the world for ever worthless and 
tasteless. Christian reader, lose not your happiness 
in the mere vanities of time and sense, but seek to rise 
to the full enjoyment of your amazing privileges. 

This subject may well afford great consolation in 
all the troubles of this life. Whatever your difficul- 
ties may be, whether from the state of your affairs, 
from the perverseness of those around you, from the 
power of indwelling sin, or from many temptations; 
still, spiritual communion with your Saviour in his 
kingdom of grace, and the hope of full and perfect 
enjoyment of him in his kingdom of glory, may well 
both support and console you. Come then to Jesus 
in every period of sorrow. He is your Refuge and 
Strength. In communion with him every trouble will 
be greatly mitigated, or altogether removed. What 
tongue can tell the happiness of him who lives with 
his Saviour as with an ever present companion and 
guide ; who has communion with Jesus as an All- 
sufficient Friend ; who became man for our salvation, 
and is still touched with a feeling of our infirmities, 
and sympathises with us ! 

But communion with Christ here on earth, however 
enjoyed, whether in daily prayer, in his house, through 
his providences, by his word, or at his table, is the 
sure PLEDGE of eternal abiding with him in the glory 
which is to come. Those who hear the voice of Christ, 
whom he knows and who follow him, are his people, 



ON COMMUNION WITH CHRIST. 161 

and of tliem he says — " I give unto them eternal life, 
and they shall never perish, neither shall any pluck 
them out of my hands." 

It is not only the pledge, it is also the foretaste 
of this bliss ; the beginning of those eternal joys Tvhich 
shall never fail. When in a right spirit you surround 
the Lord's table, you have a type and emblem, faint 
it is true, yet suinciently significant, of the glorious 
feast above. Here indeed Christ is only invisibly 
present ; but the spiritual joys here felt, are similar 
to those above ; and the holy feelings here excited, 
are the beginnings of a more perfect holiness to be 
for ever possessed hereafter. Here indeed we see him 
by faith, there by sight; here all that encorr^pass the 
table are imperfect, there all who surround the throne 
are perfectly holy. Here they are soon obliged to 
separate ; there they go no more out, but live in the 
perpetual enjoyment of holiness, love, eternal glory, 
and the presence of Christ. But to have at this table 
any earnest of the future inheritance, and any antici- 
pation of its songs of triumph, its holy joys and its 
blessed employments, may well endear the solemn 
ordinance to every faithful communicant. 

Let us then now proceed to notice the heavenly 

COMMUNION. 

If communion with Christ on earth be so great a 
privilege, how much greater will be the blessedness of 
that WHICH WE SHALL ENJOY ABOVE ! The highest 
figures are used to give us some view of the future 
glory. It is called a kingdom, a father's kingdom ; a 
crown, a crown of glory. It is Paradise, the Paradise 
of God; a marriage supper, the marriage supper of the 



162 ON COMMUNION WITH CHRIST. 

Lamb. Let us then endeavour to contemplate the ex- 
ceeding bliss of that day under the figure of drinking 
new wine in the kingdom of God. Thus St. John de- 
scribes that scene of glory, — " The marriage of the 
Lamb is come, and his wife hath made herself ready, 
and to her it was granted that she should be arrayed 
in fine linen, clean and white ; for the fine linen is 
the righteousness of the saints. And he said unto 
me, Write, Blessed are they that are called unto the 
marriage supper of the Lamb. And he saith unto 
me. These are the true sayings of God." Rev. xix. 
7-9. 

Conceive, then, the immortal soul prepared and 
made meet for that eternal inheritance ; wholly free 
from all guilt and pollution, and admitted into the 
heavenly company ; and then we shall be able to form 
some better idea of that supreme happiness which we 
can never fully conceive here below. 

Let us first notice the joy of our lord in the 
HAPPINESS OF HIS PEOPLE. Is there a purer or higher 
joy than the perfect happiness of those whom we love, 
when we have contributed to it ? Such is the joy of our 
Lord and Saviour. What words can declare his love 
to his redeemed? How he loved them with an ever- 
lasting love, loved them when enemies, died for them, 
strove with them; and, when perverse and obstinate, 
overcame them even by love itself! They are the 
travail of his soul, and their happiness is the reward 
of his sufferings. In the scene of ineffable glory of 
which we now speak, Christ beholds them completely 
blessed in him, and with him. His, and his Father's 
glory, are in a new way nuuiifested to all created i^^- 



ON COMMUNION WITH CHRIST. 163 

telligences by the bliss of ransomed sinners. For this 
joy he endured the cross. How will the joy of Christ, 
beloved as he is by the Christian, fill and enlarge 
every believer's heart with the highest gladness. 

The Christian shall there behold the gloey of 
Cheist. We think the apostles and first disciples 
favoured, who beheld his veiled glory. We wonder 
not at Zaccheus climbing a tree to get even a gl^'mpse 
of the Son of God, when he dwelt on earth. Chris- 
tian reader, realize by faith, for a moment, the delight- 
ful thought that your eyes shall behold your beloved 
Saviour in glory, and be able steadfastly to gaze on 
his matchless beauty, without being confounded by 
the efi"ulgence of his brightness ! Hard it is for us 
now to raise our souls to any view of him by faith; 
but then, without difficulty, wandering, or efibrt, we 
shall, with perfect ease and happy freedom, behold 
our gracious Redeemer face to face, and see him as 
he is. 

We shall also hear the words of Christ. What 
heart can imagine the bliss of that day, when Christ 
himself shall speak to you ^' Enter thou into the joy 
of thy Lord." Then we shall not as now by painful 
studies, by the experience of many trials, by continual 
struggling and efi'ort in prayer, attain some faint 
knowledge of God and his ways, for Christ himself 
shall converse with us, and we with him. Then will 
he show us the wisdom and love of our heavenly 
Father, in all that now seems dark and obscure, for 
he will fulfil that promise in its greatest and fullest 
meaning — "What I do thou knowest not now, but 
thou shalt know hereafter." And not only will the 



164 ON COMMUNION WITH CHRIST. 

goodness of our heavenly Father be thus discovered 
to us in all past events, but we shall enter into a far 
deeper knowledge of his excellence than we can now 
conceive, and shall better understand the declaration, 
— " This is life eternal, to know thee the only true God, 
and Jesus Christ whom thou has sent." 

We shall also constantly dwell with Cheist. 
Here the Christian has in some happy moments had a 
transient glimpse of his future bliss, and occasionally 
has been filled with joy unspeakable and full of glory. 
But how transient ! How soon the eye of faith be- 
comes dim ! How soon the affections again sink and 
grovel on the earth ! How soon the spiritual view of 
the glory and presence of Christ disappears ! It will 
not be so there. That prayer will then be fully 
answered, — Father^ I will that they also whom thou 
hast given me, he with me where I am ; perpetually 
with me, never more to be separated, — that they may 
hehold my glory. Happy would the Christian be, did 
no sin now obscure the light, and damp the joy of 
communion with Christ. Happy would he be could 
he always live with Christ, and always be near and 
close to him. It will be so then. We shall never, 
through corruption, leave him ; and he will never be 
provoked, by sin, to leave us. 

Thus shall the Christian share the joys op his 
SAVIOUR. That high and holy fellowship and friend- 
ship, which began on earth, and here afforded some 
bright beams of peace, and hope, and happiness, shall 
be perfected above. what heart can now conceive 
the things which God has prepared for them that love 
him ! We shall understand what we cannot now even 



ON COMMUNION WITH CHRIST. 165 

imagine; we shall know in our happy enjoyment of 
them the full meaning of those words — "In thy pre- 
sence is fulness of joy ; at thy right hand there are 
pleasures for evermore." 

Nor, having mentioned in a former chapter the com- 
munion of saints on earth as one of the benefits con- 
nected with a due reception of the Lord's Supper, 
must we altogether pass by that far more exalted, and 
that perfected communion of saints in heaven; 
when, without any alloy of sin in ourselves, or in 
them, we shall join the heavenly hosts in glory. The 
heart of the believer, in the lively exercises of faith, 
almost sickens with desire to enter the blissful society 
of the spirits of just men made perfect ; to be like the 
holy angels, and ever with them; to join the glorious 
company of the apostles, the goodly fellowship of the 
prophets, the noble army of martyrs, and the whole 
church universal and triumphant. Who can tell the 
enraptured emotions of the redeemed soul, escaping 
from the snares of every enemy here, when he shall 
ascend to dwell with none but friends; none but holy 
and blessed spirits, full of love and of happiness! 
What will it be to associate with them, to partake of 
their bliss, for ever to leave this lower scene of dark- 
ness, toil, and conflict, and there to sit down with 
Abraham, and Isaac, and Jaxoh, in the kingdom of 
heaven! Christians, how eagerly should we look 
for, how earnestly haste unto, and how diligently pre- 
pare for the coming of that day ! 



166 THE DUE IMPROVEMENT 

CHAPTER XIII. 

The due improvement of the Lord's Supper. 

The design of this chapter Is to furnish such hints 
as may assist the communicant to obtain practical 
advantage from his observance of this institution, in 
his subsequent course. The state of mind which is 
fostered at the Lord's table, and feelings there ex- 
cited, and the blessings there enjoyed, should be 
brought into practical application, and maintained by 
watchfulness and prayer. Look to yourselves, that we 
lose not those things which we have wrought. 2 John, 8. 

Some seem to think that if they have received the 
outward elements in a serious manner, abstained from 
their worldly business before and after, restrained 
their tongues from rough and unkind remarks, and 
behaved with sobriety for the day, that then they have 
done an acceptable service to God. But, Christian 
reader, let our aim be higher and better than this. 
Seek duly to improve the ordinance, so that it may 
be a fresh spring to a holy life. 

In attending to the due improvement of the Lord's 
Supper, it may be expedient, first to review what is 
past, and then to notice the duties to which the faith- 
ful communicant is specially called. Such a work 
necessarily calls for retirement and reflection. Self- 
recollection, and communion with God in secret, 
should therefore succeed, as soon as we have oppor- 
tunity, to our more public employments,* 

* It is recorded of the pious Bonnell, " When he re- 
turned from Church he immediately retired to his closet, 



I 



OF THE lord's SUPPER. 167 

Suppose then the Christian to have retired to his 
closet, one of his first duties will be, TO review the 
STATE OF HIS MIND during the past solemnity. 

In order to ascertain whether it has been such as 
we may have reason to hope will, on the whole, 
through the merits of the Redeemer, be acceptihle to 
God; (Rom. xiv. 18.) let us make a few practical in- 
quiries, with reference to the exercise of those graces 
which we have before shown to be necessary to re- 
ceiving the Lord's Supper with benefit; such as re- 
pentance, faith, gratitude, and charity; (see chap, ix.) 
and with reference to those directions which have 
been before given for the employment of the mind 
during the communion service. See Chap. x. 

The chief thing is, have you duly remembered Christ 
at his table ? You may know^ this by the holy tempers 
and dispositions which such a remem.brance is calcu- 
lated to produce and increase. 

A due remembrance of Christ will increase peni- 
tence and sorrow for sin. The contemplation in a 
right spirit of the only begotten of his Father, wounded 
for our transgressions J is evidently calculated to pro- 
duce fresh convictions of the evil and guilt of all sin ; 

and spent a considerable time in his own private prayers 
and praises. And as his wife was still his fellow commu- 
nicant, so with her he prayed before dinner ; blessing God 
for that happy opportunity given them both of commemo- 
rating our Saviour's sufferings and receiving the pledges 
of his reconciled favours, and praying for all those who had 
been partakers with them that day, or at any other time, 
of those blessed means of grace which they had then re- 
ceived." See Hamilton's Life of Bonnell. 



168 THE DUE IMPROVEMENT 

and contrition and compunction for our many, our 
wilful, and our repeated transgressions. When with 
the eye of faith we look to him whom we have 'pierced, 
then it is we mourn for sin, and our hearts rise in holy 
indignation against ourselves. Have we, then, felt at 
the Lord's table any thing like a deeper and more 
lively sense of our shameful ingratitude, our cold 
affections, and our base rebellions? Has this pro- 
duced in us any feelings of godly sorrow, and truly 
humbled us before our Heavenly Father ? 

If Christ be duly remembered, aRATiTUDE will be 
a prevailing sentiment in our hearts. You cannot 
consider aright your obligations to him without some 
emotions of love in your bosom. You will be ready 
to say, Surely I ought to love Christ. He made me, 
and died for me ; he whom I have slighted and ne- 
glected, and who yet intercedes daily in my behalf, 
justly demands my warmest affections, and my whole 
heart. What friend have I so powerful, so wise, so 
tender, so forbearing, as Christ ? See if there were 
ever sorrow like his sorrow, and that he underwent 
for me! Unsolicited, undesired, unwelcomed, he 
came and stood in the gap between me and eternal 
ruin. He disclosed the way to endless glory, and he 
now guides me by his Holy Spirit along the path of 
life; and can I remember this love aright without 
some kindlings of gratitude in my heart? 

To this we may well join admiratio?^, as another 
effect of a due remembrance of Christ. Who is so 
worthy of our admiration as he who is the source of 
all the excellence that is in others, and who combines 
in himself whatever is great, and whatever is good ; 



II 



' OF THE lord's SUPPER 169 

whatever is worthy of love and of praise? At the 
Lord's table you behold the most exalted of all beings 
giving his life a ransom for you, and tendering to you 
the blessings which you need. Though he be the 
brightness of his Father s glory, and the express image 
of his person ; yet he receiveth sinners, and eateth with 
them. Can we then contemplate this astonishing 
mystery of redeeming love, without some sentiments 
of admiration ? When the spirit is calm and the 
heart is pure, can we but admire the grace of Christ, 
and sing the song, — "Worthy is the Lamb that was 
slain to receive power, and riches, and wisdom, and 
strength, and honour, and glory, and blessing?" The 
angels above desire to look into these things, and they 
sing his praise ; can we then, when we remember what 
he has done, but be warmed with his love, and re-echo 
the angelic song, — "Blessing, and honour, and glory, 
and power, be unto him that sitteth on the throne, 
and to the Lamb for ever?" 

But perhaps you find, on inquiry, that instead of 
having devout and holy feelings, your feelings have 
been cold and dull, and your mind has been wander- 
ing and distressed. Your examinations should tend 
to ascertain whether there be not a cause for this in 
yourself. It is true that Christians often find them- 
selves more harassed by their corruptions at the 
seasons of devotion, than at other times. The ex- 
ercises of prayer and communion with God, directly 
oppose the stream of sin, and its torrent being 
stemmed, swells more against us. Satan, too, per- 
haps, peculiarly tempts us at such a season, filling 
the mind with vain and trifling thoughts; and God 
15 



170 THE DUE IMPROVEMENT 

permits it to be so, that we may be kept humble. We 
are ready enough to rest in our services, poor as they 
are: what would it be if they were wholly right? 
But while we make these allowances, it is still true, 
as it has been observed, that "unless in the case of 
bodily disease, or erroneous views of Divine truth, 
the want of comfort in religion springs from open or 
secret sin, from backsliding in heart, or in life. The 
joy of God's salvation is a holy joy, not to be found 
in the ways of sin, nor to be experienced in an evil 
heart of unbelief, departing from the living God." 

Inquire then if any sin yet reign unmortified in 
your heart. Inquire how you approached to that 
holy table. On this point we refer you to what has 
been already said, chap. xi. p. 148-154. If you 
went thither carelessly, not preparing at all, or very 
slightly, or as a matter of self-righteousness, to make 
you worthy, as you vainly fancied, to appear before 
God : in any of these cases, no wonder that you met 
with a rebuke, rather than a blessing; and, instead 
of light, found darkness. If you have received 
ignorantly or irreverently, uncharitably or with a 
carnal mind, the advice of Peter applies to you, — 
*' Repent, therefore, of this thy wickedness, and pray 
to God, if perhaps the thoughts of thine heart may 
be forgiven thee." Acts viii. 21-23. If you have 
gone thus carelessly and presumptuously, you have 
profaned a solemn ordinance, and you have sinned 
greatly before God. But still be not cast down in 
despair, as if this were an unpardonable sin. Now, in 
your retirement, humble yourself before God, and you 
may here perhaps first be taught your natural corrup- 



OF THE lord's SUPPEK. 171 

tion and helplessness; you may here first learn the 
lessons of brokenness of heart, and sorrow before God. 
Though Tve should deeply mourn and carefully watch 
and strive against every sinful act, yet the wonderful 
grace of God overrules sometimes even the very fail- 
ings of his servants to their ultimate spiritual benefit* 
Having thus pointed out the review which it is de- 
sirable to take of the state of our minds, and given 
such hints as may assist those who have not received 
with comfort or apparent profit, or have not duly re- 
ceived, we proceed to point out the duties to which 

THE FAITHFUL COMMUNICANT IS CALLED. 

We have reason to hope that most of those who 
have duly prepared, will find on their return from this 
Sacrament, that even when they have had no remark- 
able elevation, they have still been enabled to go 
through the duty with seriousness and attention; 
something of a holy impression is left on their minds, 
some check is given to the love of sin, and some ad- 
ditional strength for holy duties. 

And some can in more favoured periods say, " I 
enjoyed much of the presence of God, had communion 
with my Saviour and his people, and it was a time of 
ref resiling from the ^presence of the Lord.'" 

In either of these cases those words are applicable 
to us, "What shall I render unto the Lord for all his 
benefits towards me ? I will take the cup of salvation,* 

* In this term there is an allusion to a custom among the 
Jews of taking a cup, called the cup of deliverance, salva- 
tion, or blessing, at their solemn feasts, or when offering 
sacrifices for particular mercies ; so that this is as if David 



172 THE DUE IMPROVEMENT 

and call upon the name of the Lord ; I will pay my 
vows unto the Lord noAV, in the presence of all his 
people." Ps. cxvi. Great have been his benefits to 
you. Jesus Christ hath been evidently set forth cruci- 
fied among you. You have seen that his blood was 
shed for the remission of sins, and you have been led 
to contemplate the risen Saviour in heaven as still 
carrying on the w^ork of mercy; there pleading for 
you, thence bestowing his Holy Spirit, there prepar- 
ing a home for you, and there waiting to receive you. 
Jesus Christ has afresh tendered himself and all his 
salvation to you through his ministers, and you have 
received the emblems appointed, not only to exhibit 
his atonement, but to be given to each of his people 
personally, to assure them of their individual interest 
in his salvation. The inquiry under the sense of these 
benefits should be, — What shall I render unto the 
Lord? Christian reader, see what beloved sin you 
can now for ever put away. Ask yourself, — " How 
can I now set forth the glory of God, and most ad- 
vance his kingdom ? In what poGsible way can I best 
manifest my sense of his benefits?" What are the 
duties to which I am now specially called? We will 
state them in a few practical directions. 

had said, '^ I will call all my friends together to rejoice with 
me," and taking the cup which we call the cup of salvation, 
(because when blessed and set apart we are wont thus to 
commemorate the blessings which we have received,) "I 
will magnify the power, goodness, and faithfulness of God 
my Saviour, before all the company, and then give it to 
them, that they may together with me praise his name." 
See Note, chap. x. 



OP THE lord's supper. 173 

1. Abound more ix acts of devotion. Let us 
PRAISE our God more. There will ever be a remarka- 
ble contrast between God's blessings and our returns. 
He bestows innumerable blessings. We have nothing 
to give to him. After having done all, we are un- 
profitable servants. But he accepts a thankful spirit 
as a suitable return for his blessings. WItoso offereth 
rue praise lie gloi'ifietli me. Let us then cultivate a 
lively sense of God's mercies, and a continual recol- 
lection and grateful acknowledgment of them. So 
shall we most resemble the blessed angels above, whose 
happiness it is, through all eternity, to praise and 
glorify God. And "as the beams of the divine good- 
ness everlastingly shine upon them, so there is an 
everlasting reflection of the same goodness in the 
incessant returns of praise and thanksgiving from 
them." Again, let us be more fervent and constant 
in PRAYER. If we have had, in the Lord's Supper, 
intimate communion with God, let us not lose the 
benefit by neglecting again to seek him. Not one of 
the duties which now lie before you, can you fulfil in 
your own strength. Not one of your enemies can 
you resist by your own power. You are wholly de- 
pendent on the Lord. Go then more constantly and 
simply to him. If we have obtained many blessings 
in answer to our supplications, let it encourage us to 
more frequent prayer. Though we may tell an earthly 
friend if he w^ill give us our requests, we will trouble 
him no more; it need not be so with God. Nay, quite 
the reverse. David says, Because he hath inclined 
his ear unto me, therefore lu ill I call upon him as long 
as 1 live. That repetition of request which would be 



174 THE DUE IMPROVEMENT 

offensive to man, is most grateful to Him in -whom all 
fulness dwells, and who delights to give to them that 
ask. Let God's benefits, then, in the Lord's Supper 
lead you to expect more from him, and to spend more 
time than ever you have before done in prayer to him. 
Let us also be more diligent in searching the scrip- 
tures. Here is the lamp to our feet and the light 
that will direct our paths. Here the blessings and 
the duties of that New Covenant, the ratification of 
which you have been commemorating, are fully dis- 
played for your comfort and your guidance. Have 
to say then with David, — "I made haste, and delayed 
not to keep thy commandments." Ps. cxix. 60. 

2. Eemember your greater obligations to obe- 
dience. Though we are bound to fulfil the will of 
God as his creatures, it is well to have added, as we 
have done at the Lord's table, the new, distinct, and 
additional engagements of holy resolutions and vows, 
the self-binding authority of devout dedication of our- 
selves to God. It is calculated to impress more deeply 
on our minds the solemn duty of obedience to God's 
holy law. There is also a greater sin in disobedience, 
after such a voluntary surrender of ourselves to God, 
"When thou shalt vow a vow unto the Lord thy God, 
thou shalt not be slack to pay it, for the Lord thy 
God will surely require it of thee, and it would be 
sin in thee." Deut. xxiii. 21. If a man keep not 
his solemn promises and engagement, we call him dis- 
honest and fraudulent. If those that are married, 
break their vows of fidelity, we consider them as 
adulterers and adulteresses; what then are we to 
think of those who break vows of an infinitely stronger 



OF THE lord's SUPPER. 175 

and more awful nature — who are unfaithful to God 
himself? Let us then endeavour to know and to feel 
with David, Thy vows are upon 7ne, Lordy Ps. Ivi. 
12. The Scriptural rule is, when thou vowest a vow 
defer not to pay it."^ Our first aim then should be, 

* I have frequently been asked by pious persons, and 
especially by some young converts, whether they might not 
be likely to be more faithful to God, if they considered 
themselves as making vows, similar to those recorded in 
the Old and New Testaments; and whether it was not 
lawful and expedient, by some peculiar, and solemn act of 
self-dedication, to devote themselves more intently to the 
service of the Redeemer and Saviour of their souls. Much 
may be said, and very much has been written on this sub- 
ject. The following observations of Dr. Wardlaw, express 
in much better terms than I could employ, my own senti- 
ments. 

" Of such vows as were permitted and common under the 
Old Dispensation, we have no recorded and approved ex- 
amples under the New ; nor are any directions given us, 
for the making or performance of them. Resolutions in 
the strength of Divine grace, to serve the Lord, to cleave 
to him and to his word, and to his ways, we may, with 
propriety, form and express. Of this nature indeed is the 
language of God's people in their addresses to him, every 
day; and always has been and always must be. 

" I will go in the strength of the Lord God.'' — But for 
the "binding of the soul" by special obligations, such as 
imprecatory oaths, whether verbal or written ; for bringing 
ourselves under a bond superadded to the sanction of the 
Divine command, I am not sure that we have any warrant, 
cither from the conduct or the writings of the apostles of 
Christ Paul's vows, recorded in the 18th and 21st chapters 



176 THE DUE IMPROVEMENT 

after receiving, to bring our good resolutions into 
practice, forsaking our past sins, and performing our 
omitted duties. As you are no longer your own, let. 
this be your feeling — "I am now fixed, immoveably 
fixed for Christ and holiness, against sin and Satan. 
The matter is settled never to be called in question 
again — I will serve the Lord." Whatever others may 

of the Acts of the Apostles, and others of a like nature 
belonged to the Old Dispensation ; which had then only 
" waxed old, and was ready to vanish away ;" and, although 
virtually abolished by the death of Christ, was not yet, in 
practice, finally set aside. 

"■ Vows have been a snare to the conscience of many; 
especially of the weak, who have often been more afraid of 
transgressing because God's vows, they say, are upon them, 
than on account of the simple and immediate obligation of 
Divine authority. They are apt, too, as every thing must 
be, that is of our own devising, when they do not produce 
a spirit of bondage and fear, to engender the opposite one 
of self-righteous confidence and presumption. Yows of 
celibacy and pilgrimage; vows of money, houses, and lands, 
to pious uses ; vows at baptism, and the Lord's Supper, 
at admission to church fellowship ; and at ministerial or- 
dination ; and the oaths of personal and national covenant- 
ing, although some of them are more objectionable than 
others, appear alike destitute of New Testament warrant. 
When the word vow is used, as it frequently is, synony- 
mously or nearly so, with the word resolution, it were idle 
to quarrel with mere terms. It is our duty, however, to 
beware of ensnaring our souls, by self-invented and self- 
imposed obligations, and of every such addition to his will, 
as might draw upon us the reproof, "Who hath required 
this at your hands?" G. T. B. 



OF THE lord's SUPPER. 177 

do, have a settled conviction that you can no longer 
halt between two opinions. You must be steadfast^ 
unmoveabU, and always abounding in the work of the 
Lord, When a temptation presents itself, let us then 
put it off, saying, as Earle remarks, '' Is such an action 
becoming what thou didst lately at the Lord's table 
promise? Is such a conduct worthy of a christian, 
and becoming for a communicant? Does the indul- 
gence of such a fleshly lust become a disciple of the 
holy Jesus, the immaculate Lamb of God ? Are pride, 
passion, malice, envy, and uncharitableness, suitable 
to the solemn profession of returning to him, who 
came to destroy the works of the Devil?" Let us 
remember also, that our obligations are not of a 
transitory nature, but for our whole lives. There are 
those who will be very strict for a little time after the 
sacrament, but soon return to their former sinful 
liberties. Such conduct seems to show that they 
have not yet been acting under the feeling of gratitude 
and love. We should not obey under the restraint of 
fear, the bondage of an unwilling mind, reluctantly 
brought to discliarge the outward services; but freely 
and gladly giving God our whole hearts. 

3. Endeavour to retain the holy feelings that 
HAVE bexe excited. You are returning to a chilling 
and distracting world. The devout and heavenly 
thoughts which filled your mind at the Lord's table, 
may soon be dissipated and lost. It should be our 
aim and effort to gain the spirit of holiness as a blessed 
habit of our minds, so that we may not be holy only 
on a sacrament day, but holy at all times, and in all 
places. This is that spiritual mind which is life and 



178 THE DUE IMPROVEMENT 

2)eace, and till we gain this, we shall never truly know 
the blessedness of real religion. You have perhaps 
had in this solemn service, or in connexion with it, 
lively desires excited in your heart after the Saviour's 
presence and glory ; you have been led to aspire after, 
nnd long for, those superior joys which are at Ms right 
hand for evermore; and have been ready to say, Blessed 
is he that shall eat bread in the hingdom of God. 
then, after the enjoyment of such feeling and desires, 
let us no longer cleave so to the dust, and make this 
world our resting place, and our portion, as we have 
heretofore done, but rather set our affections on things 
above. You have, perhaps, felt a strength of attach- 
ment to Christ, which you have never before ex- 
perienced. Be it your aim to keep this feeling strong 
in your hearts, that your love may never wax cold. 

4. Contend MORE VIGOROUSLY WITH YOUR spiritual 
EKEMIES. Every time we receive the Lord's Supper, 
we renew afresh our baptismal vow, and renounce 
afresh our three great enemies, the Devil and all his 
works, the pomps and vanities of this wicked world, 
and all the sinful lusts of the flesh, do not merely 
profess to serve God; do not serve him with your lips 
only, while your heart is in league with his enemies. 
Be not so inconsistent as to act in direct contradic- 
tion to those solemn professions which you have been 
making in the presence of God and his people, by 
again yielding to the temptations of Satan, and walk- 
ing after the course of this world, and following the 
devices of your own evil heart. Surely it is a suitable 
thought after this service, "I have disclaimed the 
world as my portion, shall I then, for the compassing 



OF THE lord's SUPPER. 179 

of a little of its forbidden gain, wrong mj brother to 
whom I ought to do good? wrong my profession, 
which I ought to adorn? and wrong my conscience, 
which I ought to keep void of offence ? In the words 
of St. Paul, "Ye cannot drink of the cup of the Lord, 
and the cup of Devils: ye cannot be partakers of 
the Lord's table, and of the table of Devils. What 
fellowship hath righteousness with unrighteousness? 
and what communion hath lio-ht with darkness ? and 
what concord hath Christ with Belial? wherefore 
come out from among them, and be ye separate, 
saith the Lord." Avoid then all unnecessary asso- 
ciations with worldly and wicked people. Do not 
make them the companions of your choice. Rather 
say with David, "Depart from me, ye evil doers, for 
I will keep the commandments of my God. " Come 
out from the sinful practices, the vain amuseruents 
and the trifling pursuits of the world. You belong 
to a better society; you have higher and holier com- 
panions.* 

We have noticed that Christians may be specially 
harassed by their corruptions, at seasons of devotion ; 
and it has been sometimes found that after receiving. 



* 



On the important subject of communicants entering 
into the gayeties and amusements of the world, I had in- 
tended to have offered a few remarks in the form of a Note 
in this place, where the matter is but slightly touched upon 
by the author of the Treatise. My remarks, however, 
were found too extended to be put into a Note, and I have 
been obliged to throw them into the form of an Essay, and 
publish them as an Appendix. The reader is therefore 
referred to the close of this volume. Gr. T. B. 



180 THE DUE IMPKOVEMENT 

they have heen much tempted by their great adver- 
sary. They have been tempted, perhaps, to think 
highly of themselves as spiritual and holy characters. 
Guard against thus falling into pride, the peculiar 
temptation of the Devil. Eating and drinking in the 
presence of Christy (Luke xiii. 26.) are by no means 
decided proofs of eminent piety. At other times we 
are tempted after the enjoyment of a spiritual privilege, 
to become careless, unwatchful, and off our guard. It 
is recorded for our admonition, that Peter denied, and 
all the disciples forsook their master after the Lord's 
Supper. Let us then watch and pray. Let us go from 
the Lord's Supper, not to indulge sloth and negligence, 
but to a holy walk with God, and a determined con- 
flict with all our spiritual enemies, boldly confessing 
our Saviour before men, and speaking good of his 
name. 

5. EnDEAVOUE to attain MORE OF THE MIND OP 

Christ. Imitate the Saviour whose death you have 
been commemorating. that there were such a love 
to Christ, and delight in him, and admiration of him, 
that we copied his graces, and were never content till 
<we were like him. Let the same spirit animate you 
which animated him, the spirit of gentleness, meek-i | 
ness, patience, and love ; the spirit of faith, devotion, 
self-denial, and zeal. The disciples should be like 
their master. Se that saith he abideth in him^ ought 
himself so to walk^ as he also walked. The Apostles,! i 
from their having been with our Lord, attained some-'! 
thing of his holy courage and firmness ; and their 
enemies even took knowledge of them, that they had 
heen with Jesus. that there were such an evident 



OF THE LORD'S SUPPER. 181 

elevation of piety in every communicant such meek- 
ness, heavenly-mindedness, and self-denial, that all 
around could see the blessed effects of communion 
with Christ at his table ! 

6. Cultivate a spirit of sincere love, love to 
the brethren, and to all men. This duty is here taught 
with much advantage. Having seen in this ordinance 
that Christians are all members of the same body, 
consider what love there should be among them. Let 
us frequent, and delight in, the society of the pious. 
David says, "I am a companion of all them that fear 
thee, and of them that keep thy precepts." Surely 
we ought to have a tender sympathy in each other's 
sorrows, and each other's joys. Let this holy feast 
teach us disinterested, fervent, pure, self-denying, 
undissimulating love to the brethren; to be like 
minded one towards another according to Christ 
Jesus; to put away as much as possible all coldness, 
distance, suspicions, and jealousies; and to be open, 
kind, and tender-hearted, forgiving one another even 
as Crod for Christ's sake has forgiven you. It has 
been well said, "let those that have had communion 
with God in this ordinance be able to appeal to their 
relations and domestics, and all they converse with, 
and to vouch them for witness, that they have 
mastered their passions, and are grown more mild 
and quiet in their families than formerly they were. 
Let us never give occasion to the enemies of religion 
to say that the seriousness of religion makes men 
sour and morose, and that zeal in devotion disposes 
them to peevishness and passion;"* let us* rather 

* See Henry's Communicant's Companion. 
16 



182 THE DUE IMPROVEMENT 

show that the more earnest we are in religion, the 
more we are cheerful and amiable, and loving towards 
all with whom we have to deal. 

This love will be shown in gladly availing ourselves 
of opportunities to do good, and seeking for such op- 
portunities. It will also manifest itself in attention 
to the wants of the poor. If we ourselves have richly 
partaken of the feast which God's mercy has provided 
for us, let us send portions unto them for whom nothing 
is prepared. Keh. viii. 10. Let us be thoughtful of 
the spiritual and temporal wants of the afflicted poor 
around us. 

7. Adorn the religion op tour Saviour. Let 
our spirit and temper, our words, and our whole con- 
duct and behaviour, be su-ch as hecometh the Gospel of 
Christ. How devout, how holy, and how spiritual was 
the conversation of our Lord, (as we have it recorded 
from the 14th to the 17th chapters of St. John's 
Gospel,) after first administering and partaking of this 
ordinance ! that our conversation, too, like his, may 
ever after be full of love, and kindness, and devotion I 
Again, a faithful discharge of relative duties truly l 
adorns religion. ''The master ruling with gentle- f| 
ness; the servant labouring with cheerfulness and 
fidelity ; the husband kind and tender ; the wife meek 
and obedient; the father mixing parental affection 
with correction ; the son manifesting filial love, with 
dutiful submission ; and so in every other relation, each 
fulfilling the duties of their station. This will make 
our houses temples; and the charity, forbearance, ( 
patience, and submission shown one to another in 
such families, will be the most convincing proof that 



OP THE lohd's supper. 183 

Christ really dwells under that roof." God has 
brought you near to him, '4hat you may be unto 
him for a people, and for a name, and for a praise, 
and for a glory." The profession of religion made 
at the Lord's Table seems to impress this duty of 
honouring his name with peculiar force. You have 
been publicly confessing Christ before men, and ac- 
knowledging your hope in him before his people. You 
have also received from him the tokens of his favour. 
The honour of Christ is then in some measure entrusted 
to you. The world, perversely enough, and sometimes, 
alas! to their eternal ruin, judge of Christ and his 
Gospel by the conduct of his professing people. Your 
failings may be a stumbling block ; your steadfastness 
in faith, hope, and love, a blessing to many. Chris- 
tian communicant ! your tempers and dispositions 
should set forth the excellence of Christ to a world in 
ignorance of him. When the more glorious light of 
the sun has left us, the mild and peaceful beams of the 
moon enlighten a land otherwise enveloped in dark- 
ness; and give us some faint, yet cheering resemblance 
of the beauty and benefit of the greater light of heaven. 
Christian communicant, let your light borrowed from 
the Saviour, reflect some peaceful and beneficial rays 
in the midst of a dark world. " Let your light so 
shine before men, that they may see your good works, 
and glorify your Father which is in heaven." 

We conclude the whole of this part of the Treatise, 
by pressing on the reader's attention the importance 
of observing this ordinance, and repeating the dying 
charge of the Redeemer, 

THIS DO, IN REJIEMBllAXCE OF ME. 



184 HELPS FOR SELF-EXAMIKATION. 



PART II. 



CHAPTER I. 

Helps for Self-examination. 

V In the former part of this Treatise, the subject of 
self-examination, as a part of preparation needful be- 
fore the first reception of the Lord's Supper, has been 
already considered. But as self-examination is a duty 
of continual recurrence, we will endeavour to give 
some farther help to the constant performance of it, 
and show how it may be profitably varied. 

Well would it be for Christians, if they were in the 
habit of close daily self-examination. It is not indeed 
easy, or perhaps practicable, for those engaged in all 
the bustle of business in large cities, to give much 
time to this work ; but what Christian could not pause 
for a few moments before his evening prayer, look 
back on the past day, trace what has been the course 
of his thoughts, words, and actions; and so be better 
prepared for all the parts of prayer.* 

* The following questions have been recommended for 
this purpose. 

Questions for the Evening, 
1. What mercies have I received this day ; answers of 
prayer ; delivorance from evil ; common or remark- 
able blessings ? 



HELPS FOR SELF-EXAMINATION. 185 

But before the reception of the Lord's Supper, the 
duty cannot in ordinary cases be neglected without 
the breach of a divine precept, "Let a man examine 
himself, and so let him eat of that bread and drink of 
that cup." A watch requires not only to be wound 
up daily, but at occasional intervals a particular look- 
ing into, to be cleaned and oiled afresh. 

These general directions may with advantage be 
first attended to. 



2. What sin have I committed ? What duty omitted ? 

3. What have I done, endeavoured, or designed for the 

glory of God, or the good of my neighbours ; or what 
opportunities have I neglected of promoting them? 

4. With what success have I encountered those sins to 

which my circumstances or constitution most incline 
me; passion, sloth, impurity, intemperance, vanity, 
&c.? 

5. Have I been looking to Jesus as my righteousness, my 

strength, and my example ? 

6. How have I improved my time this day? Have I 

made any progress in religion ? Have I thought of 
death and judgment ? Have I walked with God ? 

7. Have I prayed, and how ? Have I read the Scriptures, 

and how ? 

8. What mercy do I want for soul or body, myself or my 

relations, that I may now ask it ? 

9. Have I remembered my promises made at t"he last sacra- 

ment, and how have I performed them ? 

Questions for the Morning. 

1. Did I read and pray, meditate, and examine myself 
last night; and in what manner? 



186 HELPS FOR SELF-EXAMINATION. 

1. Let a fixed time be set apart, before you re- 
ceive the communion, for this duty. It is a duty 
that cannot be discharged incidentally, or in a moment, 
nor without some self-denial and resolution. — Some- 
thing has already been said on this subject;* but, with 
reference to that examination, which is always desir- 
able when we from time to time receive the Lord's 
Supper, some farther remarks may be made. 

Dr. Owen gives the following sensible directions on 
this point; "Take care that the time to be spent in 
preparation, neither entrenches on the occasions of 
the outward man, nor on the weakness of the inward 
man. If it does, they will be too hard for us. There 
is a double direction in Scripture ; one is, Grod tuill 
have mercy and not sacrifice. When the observance of 
sacrifices sensibly entrenches on duties of mercies, God 
does not require it. The other is, bodily exercise pro- 
fiteth little. When we assign so long a time as wearies 
our spirits, and observe the time, because of the time, 
it is bodily exercise; and when the vigour of our 

2. Did I think of Grod the last thing on lying down, and 

the first thing on rising up ? 

3. What sin have I committed in thought, word, or deed, 

and what duty has been omitted since the last evening ? 

4. What occasions may I' probably have this day of serving 

God, and benefitting my neighbour ? 

5. To what temptations am I likely to be exposed ? 

6. What mercies have I received; and what blessings do I 

now need ? 

7. Is it my desire to live this day by the faith of the Son 

of God ? Gal. ii. 20. 
* See chap. ix. 



HELPS FOR SELF-EXAMINATION. 187 

spirits is gone, it is not a sacrifice in which God de- 
lights. — Prudence is here required." 

Yet on the other hand he remarks, ^'Let not the 
time allotted be so short, as to be unmeet for going 
through the duty effectually. Men may be ready to 
turn their private prayer into a few ejaculations, and 
going in or out of a room, may serve them for pre- 
paration for the most solemn ordinance. This has 
lost us the power, the glory, and the beauty of our 
profession, which are greatest and brightest when 
Christians are most exact in preparation for their 
duties. After particular sins and mercies, or before 
particular duties, we should also add a more solemn 
preparation.'* 

It is impossible to give any rule as to the length of 
time that should be given. The obligation of persons 
varies with their situations and circum.stances ; but we 
apprehend even those most limited for time, might, 
by due efforts, even if the time were redeemed from 
sleep, (in which they would only copy the highest ex- 
ample, Luke, vi. 12.) give at least an hour to this duty 
on some day previous to that on which they receive 
the Lord's Supper. Those of more leisure might 
give several hours. Give such time as, consistently 
with your other duties, you can spare; but let the 
time in every case be so employed, not as a task but 
as a blessing ; not merely as a requirement, but as a 
privilege and advantage. Indeed you may be assured, 
as the result of the experience of many, that the more 
close, and faithful, and diligent you are in self-exami- 
nation, the more comfort and benefit you are likely in 
the result to receive. 



188 HELPS FOR SELF-EXAMINATION. 

But it may be asked, Is a man never to receive the 
Lord's Supper, without a minute and particular self-ex- 
amination. We may distinguish between the younger 
Christian, in his first approach to this holy table, and 
the more advanced Christians, steadily persevering in 
the ways of God. In our early reception of the 
Lord's Supper, great care and attention in prepara- 
tion is of peculiar importance and benefit. But an 
advanced Christian, who has known and loved the 
truth for many years, and gradually been growing in 
grace, has to a certain degree an habitual preparation. 
Should he unexpectedly find the Lord's Supper to be 
administered, we doubt not he would receive it with 
much advantage, without any other than his habitual 
preparation of mind. Yet even to him we are per- 
suaded it would be profitable to inquire into the 
course of his conduct, since he last received; and to 
him the season of retirement and self-reflection, to 
which this ordinance calls us, is a matter of great and 
incalculable benefit. 

Yet beware of formality and self-righteousness. 
The author cannot but fear that the general use of 
"the Week's Preparations," however well intended 
by those who published them, or those who read them, 
tends to build up a person in a fancied worthiness and 
righteousness of his own, which is supposed to fit him 
to receive those spiritual blessings which the Gospel 
shows are freely given to the unworthy ; or else tends 
to sink him into a mere formal act without spirit, life, 
or benefit. 

A second general direction that may be useful is 
this, Consider the Holy Scriptures as the Great 



HELPS FOR SELF-EXAMINATION. 189 

TEST BY WHICH YOU ARE TO TRY YOURSELF. They 
are the only true standard of self-examination ; the 
touchstone which discovers at once the character of 
the metal. But as the sacred volume is far too large 
to be gone through at any particular time, we would 
recommend the following plan which has been found 
useful. When you endeavour to ascertain if you re- 
pent of sin, read the 51st Psalm, and compare the 
state of your own views and feelings with those of 
penitent David. When you examine whether you 
have a lively faith, read the 11th of Hebrews, and 
notice there the effects of true faith, and inquire how 
your faith influences you. When you try your state 
of mind as to a sense of God's mercy, read the 103d 
Psalm, and compare your affections with those of the 
grateful Psalmist. When you would ascertain the 
state of your soul as to its desires towards God, read 
with this view, Psalm 63d, or 84th. When you wish to 
learn your true character as to charity, read the 13th 
of the 1st of Corinthians, and thus discover your real 
state. The ten commandments, the 15th, 24th, 26th, 
119th, and other Psalms, the Beatitudes, (Matt, v.) and 
the whole sermon on the mount, the 1st Epistle of St. 
John, and many other parts of the Scriptures, might 
be mentioned as peculiarly adapted to this purpose. 
By thus comparing your state with the most practical 
and spiritual parts of the word, and varying those 
parts from time to time, you try yourself by a per- 
fect and infallible standard. Several specimens of 
questions for self-examination on this plan, are given 
in this chapter. 



190 HELPS FOR SELF-EXAMINATION. 

It has also been found advantageous when reading 
practical books, such as Doddridge's Rise and Pro- 
gress, Beveridge's Private Thoughts, Leighton's 
Works, Alleine's Alarm, Walker's Christian, Hall's 
Christian laid Forth, and similar practical treatises, to 
make use of them as a means of self-examination, 
noting down what strikes your mind as displaying 
your true character before God. The sermons which 
you hear every Sunday, furnish you with another test 
by which to try yourself. A point of inquiry that 
may often advantageously occupy our attention, is 
our fidelity in our peculiar circumstances, and in the 
discharge of relative duties. What does my situation 
require? What are my difficulties, temptations, and 
dangers ? How do I fulfil my duty as parent or child, 
husband or wife, master or servant, minister or hearer, 
brother or sister, poor or rich, in public or in private. 
Here is a large and very important subject for profit- 
able self-examination. 

One more general direction may be added — Con- 
duct TPIIS EXAMINATION IN THE SPIRIT OF PRAYER. 
If this be neglected, self-examination may only prove 
a means of delusion and danger to your immortal soul. 
We are all prone to think well of and to justify our- 
selves. — The heart is- deceitful above all things, and 
Satan is ingenious to suggest to our minds 'many ex- 
cuses for our misconduct. We are prone also to think 
little of the evil of sin, and to refer to the false 
standard of what others are doing, rather than what 
the Bible requires. Sometimes also we are tempted 
to write hard and bitter things against ourselves. 
Self-examination under such influences may only tend 



HELPS FOR SELF-EXAMINATION. 191 

to deceive us; to harden us; or to sink us into de- 
spair. It may thus fix us in our errors with increased 
strength. Fervent prayer is the true remedy for this. 
God who searches the heart, discovers its true char- 
acter to those who pray to him, to show them to 
themselves. Observe how David prays — "Examine 
me, Lord, and prove me ; search me, and know my ■ 
thoughts ; look well if there be any wicked way in 
me, and lead me in the way everlasting." Ps. xxvi. 
2; cxxxix. 23, 24. 

The advantages of occasionally reducing to writing 
the results of this self-examination, are, that it more 
impresses your own mind at the time, and it may be 
easily referred to afterwards. Why should not the 
Christian find as much advantage in making from time 
to time an accurate estimate of the state of his heart, 
as a merchant does in keeping accounts of his gains 
and losses, and making an accurate estimate of the 
true state of his afiairs. Having given these general 
directions, we will proceed to give more particular 
hints for helping in this important dutyl 

Let us always begin it with prayer. 

A SHORT Prayer before Self-Ex amination. 

Holy, holy, holy, Lord God Almighty, who art of 
purer eyes than to behold iniquity, who searchest the 
heart and triest the innermost thoughts, I beseech 
thee now to assist me in looking into my own heart, 
and my own life. Feeling and acknowledging that 
my heart is deceitful above all things and desperately 
wicked, I beseech thee to show me to myself. Enable 
me to try myself by the standard of thy holy word, 



192 ON EMPLOYING THE MIND 

and discover the true state of my soul; give me re- 
pentance, for all my past sins, lively faith in Jesus 
Christ the only Saviour from sin, deep humility 
before thee, and such tempers and dispositions as are 
meet for those who assemble round the table of our 
gracious Redeemer. These things I ask for his name's 



CHAPTER II. 



Hints for the Regulation and Employment op the 
Mind during the Communion Service. 

The Communion Service of the Protestant Epis- 
copal Church, with remarks upon it, will be given in 
Chap, iii; the object in this chapter is to assist the 
Communicant in regulating the general state of his 
mind, and improving the leisure moments which he 
will have, while others are receiving the sacred ele- 
ments. 

A devout attendance on the previous services, public 
worship, singing the praises of God, and hearing his 
Gospel, are peculiarly calculated to prepare us for the 
more solemn act of devotion which succeeds. 

An interval of time, while those who do not intend 
to partake of the Lord's Supper are leaving the 
church, will allow you a favorable opportunity for 
collecting your thoughts, and offering up a short 
prayer to God for his presence, help, and blessing. 



DURING COMMUNION SERVICE. 193 

Durin<r the succeedins^ service, endeavour to main- 
tain a composed and tranquil spirit. Some are so 
agitated by the importance of the service as to lose 
calmness and self-possession; but let us remember, 
that we are going to a Father's Table; and let us en- 
deavour to go with freedom and cheerfulness, as well 
as with seriousness and devotion. 

Realize, as much as practicable, the divine pre- 
sence. It is a solemn service in which you are en- 
gaged. God is peculiarly present. You are about as 
it were, entering into the holy of holies hy the hlood of 
Jesus. Heb. x. 19. Receiving unworthily is both 
sinful and dangerous. With David, then, pray — 
^'Examine me, Lord, and prove me; try my reins 
and my heart. See if there be any wicked way in 
me, and lead me in the way everlasting.' ' 

The following hints in the way of actual direction 
may assist in showing you how the time may be most 
profitably employed while others are communicating, 
and before or after you yourself have communicated. 
But it is allowed that there is some danger, lest we 
should overload the mind of the Communicant, and 
distract rather than help him. Be not then anxious 
minutely to attend to the whole of them, each time 
that you communicate. Some may serve to help you 
at one time, and some at another. You will find it 
probably more useful, rather to dwell on one or two 
points, than to be too particular in attempting to 
attend to them all at one time. 

Humble yourself before God. The nearer ac- 
cess, we have to God, the more humble we should be. 
When Isaiah saw the glory of the Lord, and heard 
17 



194 ON EMPLOYINa THE MIND 

the song of the Seraphim — "Holj, holy, holy, is the 
Lord of hosts; the whole earth is full of his glory;'* 
his own sinfulness rushed upon his mind, and his first 
expressions were — "Wo is me, for I am undone, 
because I am a man of unclean lips." When the 
Centurion came to beseech Jesus in behalf of hist 
afflicted servant, and Jesus promised to come andi 
heal him, see how he humbles himself to the promise 
of such a visiter — "Lord, I am not worthy that thou 
shouldest come under my roof; but speak the word 
only, and my servant shall be healed." These are 
expressions suitable for us at this table. True hu- 
miliation makes us welcome the atonement of Christ. 
Let there be acts of faith if Christ crucified ; 
such a faith as worhetli by love. You are under that 
New Dispensation where there is remission of sins, 
and may therefore "have boldness to enter into the 
holiest, by the blood of Jesus, by a new and living 
way, which he hath consecrated for us, through the 
vail, that is to say, his flesh." Heb. x. 19, 20. Now 
you should be looking to the crucified Redeemer, with 
a gracious confidence, as the poor malefactor did, 
when that Redeemer hung on the cross, and saying to 
him, — " Lord, remember me when thou comest into 
thy kingdom." Luke xxiii. 42. Look to him as those 
women did who followed him from Galilee, went after 
him weeping to the place of crucifixion, and came and 
stood by the cross full of fidelity, tenderness, and love. 
Matt xxvii. 55. Or again, as that disciple did whom 
Jesus loved, who waiting on him in his last moments, 
and received his dying charge, and immediately and 
steadfastly fulfilled it. John xix. 25. 



DURING COMMUNION SERVICE. 195 

Make known your requests unto God. It is a 
favourable time for prayer. Pray, 1. For yourself. 
Sinners are now reconciled to God by the death of 
his Son. Consider, then, "what it is you most need; 
and be particular in unbosoming yourself to your God, 
even as a child would to a kind and loving father. 
Pray that the service in which you are now engaged 
may be a means of grace to your own soul, so that you 
may receive all the blessings designed by this institu- 
tion, and especially an increase of faith in Christ ; a 
more simple and entire dependence on his death, as 
" an offering and a sacrifice to God for a sweet-smell- 
ing savour." Pray also, 2. For others; that they 
may obtain lilce precious faith with you in the inght- 
eousness cf G-od^ even our Saviour Jesus Christ. 2 
Pet. i. 1. Enlarge your petition as the time will 
allow. Pray for your partners in life ; if worldly and 
unconverted, wrestle with God for their conversion; 
if pious, pray that they may abound always in every 
good word and work. Parents, bring your dear chil- 
dren, as it were, one by one, and by name, before the 
Lord, and ask for each child a suitable blessing. 
Masters, pray for your servants. Pass on to the 
devout recollection of all your relatives and friends, 
and think especially of the peculiar circumstances of 
any of them, which may require peculiar aid from God. 
Pray for your minister, that while he dispenses to 
others, he may also richly partake of the bread of life, 
to the nourishment of his own soul ; and for your 
fellow communicants, that as each partakes of the 
outward symbol, he may inwardly feed on Christ by 
faith. Pray, too, for all Christians throughout the 



196 ON EMPLOYING THE MIND 

world. Intercede for all those who have wronged oi 
injured you, striving to enter into the full meaning of 
our Lord's command, Ztove your enemies. Pray for 
Jews, Turks, infidels, and heretics; the death com- 
memorated in the Sacrament, is that of a Lamb to 
take away the sins of tlie world. Let, then, a com- 
munion day be specially a day of intercession for all 
men, that God would pour out his Sjjirit on all flesh. 

Praise God for his manifold mercies. Surely 
the immense benefit which we are here commemorating 
should lead us to say, "Bless the Lord, my soul, 
and all that is within me bless his holy name. Bless 
the Lord, my soul, and forget not all his benefits; 
who forgiveth all thine iniquities, who healeth all thy 
diseases, who redeemeth thy life from destruction, 
who crowneth thee with loving kindness and tender 
mercies, who satisfieth thy mouth with good things, so 
that thy youth is renewed like the eagles." Kever 
can we view redeeming love aright, without a thank- 
ful and grateful heart. If Jesus has done so much 
for us, surely we may well ofi'er up the rapturous song 
of praise, " Unto him that loved us, and washed us 
from our sins in his blood, and hath made us to be 
kings and priests unto God and his Father, to him be 
glory and dominion for ever and ever. Amen." 

Give yourself up to the service of God. All 
we are, and all we have, are from him ; and when 
such mercies are presented before us as the Lord's 
table exhibits, each should be constrained to present 
himself (freely and voluntarily ofiering ourselves,) to 
be a living sacrifice, holy and acceptable unto Crod. 
Jesus has redeemed us from the death of sin, and 



DURING COMMUNION SERVICE. 197 

eternal ruin; let us, then, "yield ourselves unto God, 
as those that are alive from the dead, and our mem- 
bers as instruments of righteousness unto God." The 
Lord's Supper is one of the appointed ways in which 
God calls us, from time to time, to give up ourselves 
afresh to him. It is an ordinance in which " one shall 
say, I am the Lord's ; and another shall call himself 
by the name of Jacob ; and another shall subscribe 
with his hand unto the Lord, and surname himself by 
the name of Israel." Isa. xliv. 5. 

Make holy resolutions in the strength of di- 
vine GRACE. Now is the time to determine more 
firmly to strive against all sin, and more resolutely to 
fulfil all your duties. Deliberately, in the presence 
of God, and his saints, now in year secret devotions, 
express your steadfast purpose to have no fellowship 
with the unfruitful workers of darkness^ hut rather to 
reprove them; and that, however assailed and tempted, 
you will, in the strength of Christ, and quickened by 
his death, be faithful unto him. Now is the time to 
decide upon and bind yourself to more enlarged charity. 
When Zaccheus was honoured with the presence of our 
Lord under his own roof, he said, " Behold, Lord, the 
half of my goods I give unto the poor, and if I have 
taken any thing from any man by false accusation, I 
restore him fourfold." It was on this determination 
that he was gladdened by that cheering assurance — 
" This day is salvation come to this house, forasmuch 
as he also is a Son of Abraham." And when Christ 
dwells in our hearts by faith, we should be - forming 
purposes and plans how we may most effectually lay 
ourselves out to him. 



198 COMMUNION SERVICE OP THE 

This is also a proper time for meditation upon 
divine subjects. We shall endeavour, in a subsequent 
chapter, to furnish some help in the discharge of this 
duty. Let us have ready some affecting passages of 
God's word relating to the love of God in Christ, and 
the Saviour's sufferings and death, and think on them 
till the Holy Spirit touch and inflame our heart with 
some kindlings of love to God, and some breathings 
after him. 



CHAPTER III. 



On the Communion Service of the Protestant 
Episcopal Church. 

[The Communion Service of our church in this 
country differs in its arrangements from the service 
of the Church of England. These differences, how- 
ever, are very immaterial, and do not, in the least, 
respect the doctrine contained in either. Small as 
they are, however, they have compelled me to relin- 
quish the idea of merely putting notes where any ex- 
planation seemed to be required; and I have rather 
chosen, as the most practicable method, not to adhere 
to the arrangement of the author. The American 
reader would of course prefer to have remarks on the 
Communion Service of his own church, rather than on 
that of the Church of England, even though there 
should not be any considerable variation between the 



PROTESTANT EPISCOPAL CHURCH. 199 

two. Several of the Rubrics attached to the Com- 
munion Service of the latter, are merely matters of 
local arrangement, arising from the peculiar circum- 
stances of a church establishment ; and in the body 
of our service some alterations have been made by the 
General Convention of 1789, by the transposition of 
some parts. In this chapter, as it stands in the 
original work, the greater part of the service is also 
published. I have thought best merely to refer to 
this, as the publication of the whole Communion Office 
would have increased the bulk, and consequently the 
expense of the work — have precluded the possibility 
of some important observations, and on the whole 
been unnecessary, as it is very easy for the reader to 
take the Prayer Book in his hand, and refer to the 
passages as he goes along. On these grounds I have 
thought best to pursue the present plan; the author's 
remarks will for the most part be retained, and all 
that is added, will be placed within brackets, thus, [ ] 
w^ith the exception of a few notes, which cannot prop- 
erly be put into the text.— G. T. B.] 

The nature of the Lord's Supper, and the whole of 
its design, are practically and devotionally brought 
before us in our Communion Service. We are here, 
also, furnished with a test of those dispositions which 
are needful for a due reception of this ordinance. It 
has been well remarked, " Read over attentively the 
service of our church, and if you can join heartily and 
sincerely, with the spirit and with the understanding, 
in the prayers, the confession, and the thanksgiving 
that are there, you are indeed meet to be a partaker 
of those holy mysteries." 



200 COMMUNION SERVICE OF THE 

It is hoped that the following observations on the 
Communion Service, may assist the devotions of the 
Communicant.* "VYe have an excellent /orm of sound 
words, which we shall do well to holdfast; (2 Tim. i. 
13.) but, we should ever remember, that there must 
be something besides the form of words, however ad- 
'mirable they may be, to communicate the life and 
feeling of devotion ; even the life-giving Spirit of Je- 
hovah. We may repeat the words with our lips, with- 
out any desire or feeling of the heart. God may have 
to say of us, as he did of Israel, "They have well said 
all that they have spoken. that there were such 
an heart in them!" 

The whole of this service may be considered as a 
public record of the most solemn and important trans- 
actions that can take place on earth, between the 
fallen spirit of man, accepting salvation by Jesus 
Christ, and the God of the spirits of all flesh, giving the 
pledge of that salvation by his Ministers. 

The service begins with the Lord's Prayer ; well 
may we commence this solemn transaction with ad- 
dressing God as a Father, and with petitions for the 

* Several of these observations are taken from the Rev. 
J. Milner's Sermon on the Communion. The author has 
not entered into any critical remarks on the service. Those 
who wish to see it defended from objections may consult 
Wheatley, Nichols, and others, on the Common Prayer, 
and Hooker's Eccl. Polity, Book v. sect. 68. The author's 
object has been to give a few practical and devotional re- 
marks on the service. 

Bishop Browneli's late Commentary may also be men- 
tioned as a valuable family book. 



PROTESTANT EPISCOPAL CHURCH. 201 

advancement of his glory, the gift of our daily bread, 
and the forgiveness of our own sins, with a profession 
to forgive all others sinning against us. These peti- 
tions will all bear an edifying reference to the impor- 
tant duty in which we are about to engage. 

The affecting prayer that God would " cleanse the 
thoughts of our hearts by the inspiration of his Holy 
Spirit," is adapted to our fallen and impure state, 
unable of ourselves to think any thing aright, and yet 
hoping for the promised aid of the Holy Spirit. To 
pray that we may perfectly love God, is a suitable in- 
troduction to the ten commandments, which are next 
brought before us, Love being tho fulfilling of the 
law. 

The compilers of our Liturgy knowing that hj the 
law is the hioivledge of sin, and that a penitent heart is 
most needful for a due reception of the Lord's Supper, 
have well placed at the commencement of this service, 
THE TEX CO^IMANDMENTS, Containing a comprehensive 
summary of the holy law of God. We must not sup- 
pose that these precepts relate only to the outward 
act of sin ; our Lord has shown us that they forbid 
that principal, or love of sin, which leads to outward 
iniquity. When, for instance, it is said, Tliou shalt 
have none other gods hut me, it forbids our forgetful- 
ness of God, and our love of the world ; if any man 
love the ivorld, the love of the Father is not in him. 
When it is said. Thou shalt do no murder ; angry 
thoughts, and malice, and revenge are forbidden, as 
well as murder. When we are told. Thou shalt not 
commit adultery ; impure thoughts are equally for- 
bidden. This manifestly- is the obedience which the 



202 COMMUNION SERVICE OP THE 

Lord of all requires. Matt. v. 21, 22, 27, 28. Hence 
you observe, that after every command the congrega- 
tion are directed to say, ''Lord have mercy on us," 
hereby, as it is said in the rubric, '' asking God's 
mercy for their transgressions thereof for the time 
past." You should inquire, therefore, whether, when 
you have repeated these words after each command, 
you really felt that you had in the sight of God broken 
that command, and needed his pardoning mercy. We 
are farther taught to add, "and incline our hearts to 
keep this law." This plainly expresses, if we repeat 
it in sincerity, that we are convinced that we have 
neither natural inclination, nor power of ourselves, to 
obey God's holy commands ; but look up to him, and 
depend wholly on him, to dispose and enable us to do 
his will; and really purpose and desire to obey his 
holy law. 

[After the commandments, there suitably follows, 
our Lord's summary of the Divine Law, with the very 
admirable collect which immediately follows it. These 
are not in the English service, but were added on the 
revision of the Prayer Book, by the General Conven- 
tion of 1789. The reason of this addition is thus 
given by the venerable Bishop White, who took a 
very conspicuous part in the affairs of the church 
then — a part which Providence has enabled him still 
to exercise. The object was to "give to the weight 
of Moses, the greater authority of oar Saviour."] 

The COLLECTS for each Sunday are generally 
adapted to prepare our minds for the portion of 
Scripture selected from the Epistles and Gospels. 
Our church after the declaration of the law in the 



PROTESTANT EPISCOPAL CHURCH. 20S 

ten commandments, brings before us some suitable 
and affecting portion of the Gospel of that Saviour, 
bj whom we are redeemed from the curse of the law. 

The Apostles', or else the Nicene Creed follows. 
[The Apostles' creed is so called, not that any one 
may suppose it written by the Apostles, but simply 
because it contains the doctrines they preached, and 
was probably drawn up about the time they lived.] 
The Nicene creed is so called because it was for the 
most part framed at the great council held at Nice, 
in 325. It is right and suitable after reading the 
word of God, and before we communicate together, 
that we should mutually acknowledge the same faith. 
[These are not ordinarily read on communion days, 
as one of them must have been read before in the 
morning service, and they are here omitted to prevent 
unnecessary repetition.] 

The part of this service that we have hitherto con- 
sidered, is directed to be read every Sunday, as it 
were to invite Christians to more frequent communion. 
And observe how far we have now been led. The 
holy law of God having been set before us, we have 
been taught to acknowledge ourselves guilty and help- 
less. The Gospel of Christ being then read, we have 
been called on to express our faith in God as our 
Father, Jesus as our Saviour, and the Holy Ghost as 
our Sanctifier. Retrace, then, your thoughts. Have 
you been sincere when you have repeated this service ? 
Have you felt, as well as acknowledged, your sinful- 
ness and your weakness ? Has the Gospel really been 
good tidings to you? Was the profession of faith re- 
peated in the creed more than a mere expression of 



204 COMMUNION SERVICE OF THE 

the lips ? Was it the unfeigned confidence and con- 
viction of an upright and true heart ? If you have 
proceeded thus far in sincerity, you are a penitent 
believer ; you are in a fit state of mind to receive the 
Lord's Supper. 

We now come to that part of the Liturgy which is 
more directly connected with the administration of 
this Institution. 

The Sunday before that on which it is designed to 
celebrate this ordinance, a suitable exhortation is 
appointed to be read. Two are given in the Prayer 
Book. One contains directions to prevent our receiv- 
ing it in a careless or presumptuous spirit ; and the 
other urges those to come who are in the habit of 
neglecting. You would find it useful to read these to 
assist you in your preparation. 

When assembled together at the Lord's table, you 
are called on, by a selection of appropriate passages, 
to contribute according to your means to the relief of 
your poorer brethren. Thus an opportunity is given 
you of showing your faith by your works. Our Saviour 
seems to suppose we should never come here before 
the Lord without a gift. Matt. v. 23. [These pas- 
sages need not be repeated, as they are found in the 
service, which it is hoped will be referred to particu- 
larly while the readers is engaged in this part of the 
treatise.] 

[While these sentences are reading the proper per- 
sons are to receive the alms of the congregation, which 
money is to be devoted to the poor and to other pious 
uses.] 



PROTESTANT EPISCOPAL CHURCH. 205 

At giving your alms, this, or tlie like ejaculation 
may be used. 

All things come of thee, and of thine own have we given 
thee. 1 Chron. xxix. 14. 

Our charity towards our fellow creatures, and es- 
pecially towards our fellow Christians, is farther 
manifested by an earnest prayer for the whole state 
of Christ's Church militant. 

[To this prayer succeeds an exhortation, which is 
only used at the communion ; and which is particularly 
worthy the attention of all from the deeply solemn 
considerations which it presents to the mind.] 

In it we are here specially urged to self-examination 
and thankfulness. Self-examination is urged on ac- 
count of the danger of coming unworthily. The word 
''damnation" must not here be understood of eternal 
destruction, but the just condemnation and displeasure 
of God.* Self-examination is also pressed on our 
attention from the benefit of duly receiving, as then 
we are partakers of Christ's salvation, "we dwell in 
Christ and Christ in us." What an intimate and 
blessed communion does this describe? reader, 
seek to know its blessedness in your own experience ! 
We are called on in the latter part of the exhortation, 
to be thankful for the inestimable benefit of redemp- 
tion, the chief thing ever to be regarded in the Lord's 
Supper. Notice the confession, miserable sinners^ &c. 

* See the passage from Corinthians. T)artibularly ex- 
amined in Chapter YIII. G. T. B. 

18 



206 COMMUNION SERVICE OF THE 

Have you felt that this is your true character? It is 
easy to express this sentiment, but it is very difficult 
really to feel it. Yet without a real conviction of your 
true state, you cannot be cordially thankful for your 
redemption. You can neither duly prize, nor heartily 
thank, Jesus Christ. The latter part of the exhorta- 
tion shows us, that the true comfort of the soul is, 
Christ crucified for our sins, and Christ expected to 
appear again, to complete our happiness. We should 
hear the whole in the spirit of prayer, sending up in 
secret such ejaculations as these, "Lord grant that I 
may receive these benefits." "Lord deliver me from 
this danger." 

The characters by whom comfort may be expected 
are described in the following address. 



Ye that do truly and 
earnestly repent you of 
your sins, and are in love 
and charity with your 
neighbours, and intend to 
lead a new life, following 
the commandments of God, 



and walking from hence- 
forth in his holy ways; 
draw near with faith, and 
take this holy Sacrament 
to your comfort ; and make 
your humble confession to 
Almighty God, kneeling.* 

While this is repeating by the Minister, we should 
also be lifting up our hearts to God, to give us grace 
to repent, and be in love with others, and walk in the 
ways of God. 

To this succeeds a general confession to be made 
by both the Minister and people, all kneeling.f 

* See these qualifications enlarged on in Chapter IX. — 
G. T. B. 

f There seems some considerable deficiency in the rubric, 
as it regards the posture to be maintained by the people 



i 



PROTESTANT EPISCOPAL CHURCH. 207 

We here, in most just and abasing expressions, de- 
plore our sinfulness. This confession should lead ua 
to think of our own personal guilt in any light that 
may most affect us, and to charge our memory with 
those views of our own iniquity, which we know by 

during the several parts of the communion service. The 
following judicious remarks of Bishop Brownell in his 
Commentary on the Book of Common Prayer, are well 
worthy the attention of all. — " There is often much diversity 
in the same congregation ; and individuals are embarrassed 
with considerations concerning the attitude which propriety 
requires, while they should be engaged in the most solemn 
acts of devotion. The English Liturgy is not more explicit 
in this matter than our own ; and it is much to be wished 
that we might have some proper regulations set forth by 
authority. Until this shall be done, the following direc- 
tions are suggested as the dictates of propriety. 

1st. The people are supposed to be seated during the 
offertory, but when the minister calls upon them to join 
in prayer "for the whole state of Christ's Church Mili- 
tant/' let them assume the attitude of kneeling. 

2d. At the close of this prayer, let the people rise and 
continue standing during the exhortation, and the invita- 
tion to the communion. This attitude will indicate their 
readiness to hear, and their willingness io come. Indeed 
the succeeding rubric must suppose them to be standing, 
(or in the less appropriate posture of sitting.) for it calls 
upon them to kneel, at the confession which follows. 

3d. As the posture of kneeling is required during the 
confession, so let it be continued till the close of the abso- 
lution. 

4th. After the absolution the priest calls upon the com- 
municants, to hear the comfortable words of their Saviour, 



208 COMMUNION SERVICE OF THE 

experience, most humble us, and show us with peculiar 
emphasis, the need which we have of Christ's blood. 
But while we have reason with the deepest contrition, 
to confess that the burden of our sins is intolerable,* 

and here let them rise, and listen to them with gratitude, 
and let them continue standinaj during the sentences, the 
versicles, the proper preface, and the trisagium. 

5th. This Eucharistic part of the service is followed by 
an act of humiliation by the priest, " in the name of all 
those who shall receive the communion.'' As he is directed 
to kneel, it is proper that they should assume the same pos- 
ture; and it seems also proper that they should continue 
in the same attitude during the succeeding prayer of con- 
secration. 

6th. This most solemn part of the service is followed by 
the singing of a hymn, which is performed standing. 

7th. The consecrated bread and wine is directed to be 
received "devoutly kneehng;'' and this should be the pos- 
ture during the whole of the post-communion service, with 
the exception of the G-Ioria in Excelsis, which is to be 
"said or sung, all standing." — Gr. T. B, 

* The language which is here employed is so strong, that 
it has been a stumbling block in the way of many an indi- 
vidual, who would have gladly, and I have no doubt with 
proper preparation of heart, have knelt at the Lord's Table. 
The correct understanding of the passage seems to be, not 
that the sorrow which we that moment feel for sin, is so 
extreme as to be almost utterly insupportable, but that the 
guilt of sin is such that if not removed, it will bring upon 
us a punishment greater than we can imagine, and intoler- 
able to be borne. If in the use of this confession, we are 
to understand the term alluded to in its strictest sense, a 
really conscientious person might feel compelled to abstain 



PROTESTANT EPISCOPAL CHURCH 209 

(being a load that would have sunk us to eternal ruin) 
let us endeavour to keep our eyes on Christ, and by 
faith transfer our guilt over to him, bewailing our utter 
unworthiness, glorying in his worthiness, and solicit- 
ing through him, not only peace of conscience, but 
strenorth for servino; him in newness of life. 

The ABSOLUTION, or declaration of forgiveness, is 
then pronounced by the Priest. [See vote^page 274.) 

All who heartily repent and truly believe, all who 
have with any feeling joined in the preceeding service, 
may and should here apply to themselves the comfort 
of the Gospel as declared by the appointed Minister 
of Christ. But man's words cannot of themselves 
speak peace to the troubled conscience; and therefore 
the Minister's declaration of forgiveness is confirmed 
by well chosen passages of Scripture, of course not 
necessary here to repeat. 

These passages should be heard in faith and prayer. 
They are indeed most comfortable. They tell the 

unless conviction of sin was in its deepest exercise. This 
can scarcely then be meant, because a sinner under his first 
convictions can realize little more than what is imphed in 
the confession, that the burden of sin was intolerable. I 
would not wish to make the qualifications of a communicant 
one item less than what is written — indeed I thinj^ it a pity 
that the scale is not graduated higher than it commonly is, 
but at the same time I would not throw an impediment in 
the way of those of tender consciences; for it is a well as- 
certained fact, that those best prepared, most generally are 
most doubtful of themselves. If the interpretation above 
given shall be correct, I am satisfied ; but wish every one to 
be fully persuaded in his own mind. G-. T. 



210 COMiMUXION SERVICE OF THE 

weary, burdened and troubled conscience, — Take not 
God's pardon on my word, I have a commission from 
above. Hear our Saviour Christ, hear St. Paul, hear 
St. John speak and say, "Poor, burdened, troubled 
sinner, here is peace for thee; Christ takes away all 
thy sins, and will give thee everlasting life." 

It will have been seen, that there is set forth in this 
service, as has been noticed, one of the most solemn 
transactions that can take place on earth between 
God and man. "If we have been in earnest, if we 
have rightly joined in it, we are justified by faith, we 
rejoice in God, and we have peace of conscience. 
High, and holy, and blessed is our state; we are 
children of God, and heirs of everlasting life." 

[After this follows a very short responding part, 
and after a pious acknowledgment by the Priest of 
the duty of at all times giving thanks to God for his 
mercy, follows one of the most sublime hymns which 
is to be found among all human compositions : indeed, 
it can scarcely be said to be human, as the language 
is almost exclusively that of the scripture. 

Dean Comber remarks, — The prophet Isaiah heard 
that hymn with which the angels, cherubims, and se- 
raphims praised God in heaven, (Isa. vi. 3;) which 
because the word "holy" is thrice repeated in it, was 
by the Greeks called Trisagium ; and because the pri- 
mitive church believed the angels were present in 
Christian assemblies, (1 Cor. xi. 10 ;) and that they 
desired especially to look into these mysteries, (1 Pet. 
i. 12;) considering also that the "thrice holy" plainly 
declares the trinity, the peculiar doctrine of the Chris- 



i 



PROTESTANT EPISCOPAL CHURCH. 211 

tians; therefore they did, in the very first ages, take 
this hymn into the office for the Sacrament, believing 
it fit for angels and men to join in this heavenly song, 
over the memorial of our redemption.] 

After these holy songs of praise, the minister ofi*ers 
up, in the name of the congregation, that most affect- 
ing prayer, which commences — 

We do not presume to merciful Lord, trusting in 
come to this thy table, our own righteousness, kc. 

In this prayer the church adopts similar expressions 
to those of Daniel, of the humble and lowly feelings 
which most become us after our best preparations, and 
in our highest devotions, and most intimate communion 
with God. " We do not presume to come, trusting 
in our own righteousness." There appears also an 
evident allusion to the history of the Canaanitish 
woman, only with a still more debasing expression: 
she said, The dogs eat of the crupihs which fall from 
their master s table; (Matt. xv. 27.) but we are taught 
with our heart and mouth to confess ourselves "not 
worthy so much as to gather up the crumbs," &c. 
In stating our title to God's acceptance, all our works 
are to be utterly renounced as of no worth. The 
worthiness of Christ is all we have to plead. 

[The Priest then says the prayer of consecration, 
the oblation, and the invocation. These two latter 
are not in the English service. They were restored 
to the Communion Service by the General Conven- 
tion of 1789, from prayers originally employed. 

After these are over, the communicants are called 
upon to unite in a hymn of praise to God, from the 
authorized hymns of the Prayer Book. 



212 COMMUNION SERVICE OP THE 

The Minister then receives the communion himself, 
during which silent and solemn period, the communi- 
cants may be profitably occupied in the following, or 
similar exercises.] 

At the Minister s laying Ms hands oUy and breaking 
the bread. 

May thy stripes, Saviour ! heal my soul ; and do 
thou ever feed me with the bread of life. 

At the Minister s taking the cup. 

me, Lord Christ! in thy most precious 
blood, and cleanse me from all my sins. 

Before receiving the sacred elements. 

The good Lord pardon me, and every one that pre- 
jpareth his heart to seeh Grod, the Lord God of his 
fathers, though he be not cleansed according to the 
purification of the sanctuary. 2 Chronicles xxx. 
18, 19. 

The consecrated elements are to be given to the 
people kneeling. 

If there are many communicants, you may find 
this a suitable opportunity for private prayer and 
meditation. See chapters ii. and iv. in this part of 
the Treatise. 



PROTESTANT EPISCOPAL CHURCH. 



213 



When the Minister delivers 
the bread to any one, he 



And when he delivers the 
cup to any one, he says, 



The blood of our Lord 
Jesus Christ, which was 
shed for thee, preserve 
thy body and soul unto 
everlasting life. Drink 
this in remembrance that 
Christ's blood was shed 
for thee, and be thank- 
ful. 



The body of our Lord 
Jesus Christ, which was 
given for thee, preserve 
thy body and soul unto 
everlasting;; life. Take and 
eat this in remembrance 
that Christ died for thee, 
and feed on him in thy 
heart by faith with thanks- 
giving. 

In both these addresses we have a prayer and a 
direction. The prayer should lead us to commit our 
whole selves, body, soul, and spirit, unto God; and 
the direction puts us in mind, in the very act of re- 
ceiving, of one great end of this ordinance, to feed 
on Christ in our hearts by faith, with thanksgiving. 
— "When the Minister says, Take, eat. Drink ye all 
of it, let us th'ink how freely God offers Christ to us, 
and how earnestly he presses us to accept of him as 
our Saviour." And surely, as we have fresh need of 
pardon every time that we communicate, so should we 
afresh seek an interest in our Saviour's righteousness, 
and the washing and cleansing of his most precious 
blood. 

Such thoughts as these may suitably engage our 
minds. 

At talcing the Bread, 

I desire to remember Jesus Christ dying on the 
cross. 



214 COMMUNION SERVICE OF THE 

I believe that he gave himself for us an offering and 

a sacrifice to God. 
Let me now receive out of his fullness all I need. 
I trust in him alone for eternal life. 
I take Christ for my only Saviour and Lord. 
I give myself to his service. 
I look forward to his coming again. 

At drinldng the Wine. 

I desire to remember that his blood was shed for me. 

I believe that that blood cleanseth from all sin. 

I mourn for my many sins that pierced him. 

I humbly lay claim to the New Covenant blessings. 

I freely and heartily forgive all my enemies. 

I desire ardently to love all the people of Christ. 

All praise be to God for his unspeakable gift. 

The Post Communion, or service immediately after 
receiving, begins with repeating again the Lord's 
Prayer, which after such services as have been des- 
cribed, may well affect us with new feelings, leading 
us to call on our Heavenly Father with a peculiar 
measure of the spirit of adoption. 

A devout thanksgiving is then offered up, in which 
also we ask for grace to continue in the holy fellow- 
ship to which we have been admitted. The language 
is expressive of the feelings of a mind which came in- 
deed with a load of guilt and bondage on the con- 
science, but goes away pardoned, peaceful, and free. 
There is an opposite danger to that of self-righteous 
dependence on the Sacrament, that of having too 
slight thoughts of its utility. IVIilner observes, " well- 



PROTESTANT EPISCOPAL CHUPtCH. 215 

disposed persons who often gain botli spiritual comfort 
and strength through sermons, gain nothing from the 
sacrament. Why is this? They are in too lazy a 
posture of soul; they do not reverently esteem, as 
they should, this precious means of grace, as the 
channel in which the comforts of salvation may be 
expected richly to flow. Our Reformers speak dif- 
ferently of the importance of this Institution. From 
the expression, 'dost assure us thereby of thy favour 
and goodness towards us, and that we are very members 
incorporate in the mystical body of thy Son,' it is evi- 
dent that the blessing of assurance was in their idea 
connected with the right reception of this ordinance." 
Yet many who obtain not the full assurance of hope, 
seeking the Lord in earnest, still gain some increase 
of faith, hope, and love. The consecration here made 
of ourselves to be "a reasonable, holy, and living sac- 
rifice to God," comes with great propriety after the 
memorial of such mercies. It is according to that ex- 
hortation of St. Paul, — I beseech you, therefore^ hy 
the mercies of God, that ye present your bodies a living 
sacrifice. The love of God in Christ Jesus, when 
brought home to the heart by the Holy Spirit, never 
fails of its efficacy in influencing a man to give him- 
self unreservedly to God. 

[The concluding hymn of praise is in that sublime 
thanksgiving, entitled '' Gloria in Excelsis."] 

This hymn seems to unite the seraphic praise of the 
glorified hosts above, with the deep abasement of the 
contrite heart on earth. AYe here copy the example 
of our Saviour, who sang a hymn after the institution 
of the Lord's Supper. had we a due sense of our 



216 COMMUNION SERVICE OF THE 

privileges as sons of God, and our prospects as heirs 
of his glory, with what rapturous emotion, joined to 
what deep humility, should we sing this song ! 

The Minister closes the whole with this blessing : 



The peace of God, which 
passeth all understanding, 
keep your hearts and 
minds in the knowledge 
and love of God, and of 
his Son Jesus Christ our 



Lord : and the blessing of 
God Almighty the Father, 
the Son, and the Holy 
Ghost, be amongst you 
and remain with you al- 
ways. Amsn. 



This blessing seems to include the main benefits of 
both Dispensations; that of Moses, (Numb. vi. 24-26.) 
and that of the Lamb, (John xiv. 27 ; Phil. iv. 7.) It 
is a parting prayer that the benefits which we have 
just received and ,commemorated, may abide in our 
hearts for ever. 

Inquire then. Christian communicant, whether your 
feelings in some degree correspond with the holy sen- 
timents of this service. Such an inquiry will be both 
humbling and profitable. "We would be far from 
denying the acceptableness of many a real communi- 
cant who may not come up to that full fervour of 
soul which is evidently the spirit of the institution." 
But by aiming at the highest degree of communion 
with our unseen but ever present Lord and Saviour, 
we are best promoting our own edification and happi- 
ness. 

Who can but mourn, that any that frequent this 
ordinance should be dead to every spiritual sensation, 
go through the whole in a formal lifeless manner, and 
depart as cold and worldly as ever. 



PROTECTANT EPISCOPAL CHURCH. 217 

But what shall we say to those who frequently, or 
altogether, deprive themselves of the benefits of this 
institution. They are like those who would prefer 
dwelling in a miserable and decaying hovel, when 
they might reside in a king's palace. They are like 
those who would rather feed on husks and swine, than 
banquet at the table of a loving and bountiful Father. 

Christians ! neglect not the opportunities afforded 
you of receiving the pledges of a Father's love. Can 
you too often remember the grace of a dying Saviour ? 
Can you, more frequently than you desire, receive the 
assurance that God is reconciled to you; that his Spirit 
dwells in you, that you are his children, and that 
heaven is your home ? These are the blessings you 
enjoy, when devoutly partaking of the Lord's Supper. 



CHAPTER IV. 

Meditations during the Communion. 

We have given in a former Chapter directions for 
the employment of the mind in the iriterval while 
bthers are partaking of the communion. We will now 
add a few meditations that may occasionally assist the 
communicant at that time. 

Prov. iv. 26. Ponder the path of thy feet. 

If ever it be needful to ponder my goings, surely it 

is so on this occasion. Let me inquire, then, with 

what views am I coming to this holy table ? 
19 



218 MEDITATIONS DURING THE COMMUNION. 

I come, I trust, to commemorate the death of Christ ; 
to call to remembrance that sacrifice of himself which 
lie once made upon the cross ; to profess my faith in 
Christ crucified ; to declare before God and man that 
I look to him as my only Saviour and Redeemer, who 
has made a complete atonement for my sins and has 
reconciled my God to me, and me to my God. I come 
to receive the tokens of reconciliation, and the pledges 
of pardon and love. 

Looldng to my Saviour^ I come that I may receive 
from him all that is wanting in my wretched self. He 
is full of grace and truth. He has called me to do 
this in remembrance of him ; and I come, hoping for 
his blessing on what he himself has appointed. 

Looldng at myself I come as an unworthy, sinful, 
and dreadfully guilty creature, to the fountain opened 
for sin and uncleanness; not because I am worthy, 
but because my God is merciful to returning sinners. 

Looking at the society which Ijoin^ the select dis- 
ciples of Christ, I desire to come feeling that I am the 
unworthiest and the least of all, and to acknowledge 
with them our common hope in one Lord, and to par- 
take of their privileges, and enjoy in, and with them, 
the communion of saints. 

my Saviour, preserve me from hypocrisy, for- 
mality, and self-righteousness; and let me never by 
my conduct betray thee, while I am professing to em- 
brace thee. 

1 Pet. V. 1. The sufferings of Christ. 

"0 my Saviour, and my God, I desire to call to 
mind every part of thy bitter passion. I would begin 



MEDITATIONS DURING THE COMMUNION. 219 

by recollecting thy lying prostrate on the earth in a 
cold night, and thy soul's being exceeding ^sorrowful 
even unto death, and thy grievous agony, in ^hich 
thou didst sweat drops of blood. 

" Thrice did my Redeemer lift up strong cries to 
his Father, to remove that bitter cup, if it had been 
his will, and it had been possible for his justice other- 
wise to be satisfied; and then firmly did "he resolve to 
go through that great work for our sakes. He meekly 
resigned himself to his Father's will, and readily con- 
curred with his wonderful love to us, in designing to 
perfect our redemption. He was betrayed by his own 
disciple, and sufi'ered that traitor who betrayed him 
to kiss his blessed lips. He was apprehended, rudely 
bound, and hurried away as a malefactor, and forsaken 
by all, not one of his disciples daring to own or stand 
by him. 

''Again, I would remember his being insulted over 
and treated as the meanest slave, without respect, or 
pity, and carried to and fro, from magistrate to magis- 
trate, from tribunal to tribunal, and every where falsely 
accused. He was buffeted and spit upon, mocked and 
reviled. He was crowned with thorns, rudely pressed 
down on his sacred head, and entering into his temples. 
He was arrayed in a mock habit, and a reed put into 
his hand instead of a sceptre. He was sentenced to 
death as a criminal, and condemned to the vilest, most 
painful, and reproachful kind of death. He was 
scourged by merciless hands ; the plowers plowing on 
his back, and makinor lono- furrows. 

'' I would farther contemplate his being loaded with 
a heavy cross, stripped of his clothes, and fastened to 



220 MEDITATIONS DURING THE COMMUNION. 

the wood with nails struck through his hands and feet, 
the most tender and nervous parts, so that the iron 
entered into his very soul. Thus he was crucified in 
the midst, between two malefactors, as if the chief 
criminal. He was then reared up on the cross, and 
the weight of his body hung on four wounds. He was 
there suspended, and exposed naked to the view of 
the world, bearing the shame, as well as the torment 
of my sin. The precious blood issued out of his 
wounds, and formed a la\er for my sins, and those of 
the whole world. The extremity of his pain occa- 
sioned a feverish heat of the whole body, and his 
tongue cleaved to the roof of his mouth. He had 
vinegar given to him when he was thirsty; his soul, 
in the mean time, more vehemently thirsting after 
our salvation. He refused the wine and myrrh, as 
if he would feel all the pain of his crucifixion for us, 
in its greatest sharpness, without the least mitigation. 

" I would call to mind also the tender regard which 
thou hadst, my Saviour, in the midst of thy violent 
pains, for thy holy mother and beloved disciple ; the 
sword pierced through her soul, and deep sorrow 
wounded his spirits, and extreme anguish overwhelmed 
them both, to behold the suffering Redeemer ; and in 
the midst of thy sorrows thou thoughtest of them. 
What gracious comforts also thou vouchsafed the peni- 
tent thief in the midst of thy own distress. 

"0 how great was the inexpressible anguish of our 
Saviour's soul in beholding the wrath of his Father so 
hotly flaming against us for those sins of ours, which 
he did hear in his own body on the tree ; and that, too, 
under so great weakness of body, that both made him 



MEDITATIONS DURING THE COMMUNION. 221 

cry out My Crod, my G-od, why hast thou forsaken me! 
He gave up the ghost, when he might have brought 
down himself from the cross, and no man could take 
awaj his life from him, that the work of our redemp- 
tion might be finished by him. His blessed side was 
pierced with a spear, entering into his heart, and 
letting out the last remains of his blood, that he 
might give full proof to the world of his being truly 
dead. His soul was separated from the body, and 
passed into the state of the dead and of perfect sepa- 
ration, sanctifying that middle state to his servants 
for their souls to rest in till the resurrection. 

""And by all these several sorts and degrees of thy 
suffering, by all this bitter pain, and sorrow, and 
shame, and agony, and anguish, which thou didst en- 
dure in thy body, and in thy soul, for miserable men, 
and for me a miserable sinner, I now entreat thee to 
have mercy upon me, and forgive me ; to save me, 
and bless me. 

''Since, then, my Saviour, thou commandest me 
to commemorate these thy sorrows, and to do this in 
remembrance of thee : I eat of this bread, and drink 
of this cup, in remembrance that I have wounded, and 
grieved, and bruised thee; in remembrance that I have 
made thee behold the wrath of thy Father, and sepa- 
rated thy precious blood from thy body. But at the 
same time, the thoughts of thy wonderful love, in the 
midst of thy pains and sorrows, must yield my soul 
unspeakable delight. Wherefore, while I am grieved 
with thy grief, I will feast myself in the pleasures and 
triumphs cf thy love. I will partake of thy torments 



222 MEDITATIONS DURING THE COMMUNION. 

and also of thj joys, which thy love did yield in the 
midst of thy agonies."* 

Isa. liii. 5. lie was wounded for our transgressions, 

my Redeemer, kind, unspeakably kind, to poor 
sinners wert thou in all thy life, thy sufferings, and 
thy death. I would ever contemplate the mysteries 
of thy cross, as expiating my sins and displaying the 
wonders of divine love. the love and the wisdom 
of God, wM^h none of the princes of this world knew ; 
for had they known it, they would not have crucified 
the Lord of glory. They denied the Holy One and the 
Just, and desired a murderer to he granted unto them, 
and hilled the Prince of life. In every wound would 
I see another token and proof of thy tenderness and 
grace. "Let thy wounds then prove the most power- 
ful remedies to rid me of my corruptions ! When any 
impure thoughts rise in me, let thinking of thy wounds 
crush them; when sluggishness in religion assaults 
me, let thy wounds and the remembrance of them 
make me vigilant in thy service; and when in the 
holy sacrament I think of thy wounds, let all my vain 
imaginations expire." 

Let me then ever remember Christ. " He did not 
forget us. He thought of us in his own extremity. 
At his death he regarded us more than he did himself. 
He put up many a petition for us, but few for himself. 
In the garden, on the cross, and in the grave, his lost 
sheep were still in his mind. He thought of them 
both day and night." And from the height of his 

* Altered from a meditation of Bonneirs. 



I 
I 



MEDITATIONS DURING THE COMMUNION. 223 

glory, amid the worsliip of the heavenly world, the 
Saviour still regards his people on earth. " Unworthy 
as they are, he loves them ; mean as they are, he is 
not ashamed to wear their form, and call them 
brethren. He forgets the songs of angels to listen to 
their sighs and prayers. It is his delight to minister 
to their wants, to protect them in their dangers, and 
to comfort them in their sorrows."* may I never 
forget his love ! 

John i. 29. Behold the Lamb of God, which taketh 
away the sin of the world. 

Contemplate, my soul, thy Saviour as a lamb 
slain for thee. "Rightly is he called a lamb, whose 
innocence was spotless, and his meekness and patience 
invincible; and the Lamb of God for his superior ex- 
cellence and dignity, and his being chosen to this office 
by the Father. He was led as a lamb to the slaughter, 
and as a sheep before his shearers is dumb, so he 
openeth not his mouth: neither guile nor complaint 
was found in him. Dost thou then profess thyself a 
follower of the Lamb, and glory in the title ? Learn 
then of him to be harmless and blameless, meek and 
lowly in heart, alike averse from doing and deserving 
evil, and ready to suffer it. 

" But how does the Lamb of God take away sin ? 
By bearing it in his own body on the tree; the chastise- 
ment of our peace was upon him. heavy load, 
which sunk the Son of God in his human body to the 
grave; and had it lain unremoved, would have sunk 

* See Bradley's SermoDS. 



224 MEDITATIONS DURING THE COMMUriON. 

the whole world in ruins ! Worthy is the Lamb that 
was slain, to receive power, and riches, arid wisdom, 
and strength, and honour, and glory, and blessing.""^ 

Luke xxiii. 42. And he said unto Jesus, Lord, re- 
member me when thou contest into thy Idngdom, 

suffering Saviour ! like the dying thief would I 
look to thee with this petition. Thou that saved him 
and declared to him, This day shalt thou be with me 
in Paradise, do thou make me also an illustrious 
trophy of thy mighty grace. I would look to thy 
wounds for my pardon, to thy merits alone for my 
justification. I acknowledge, I feel that I deserve 
nothing; but Jesus, remember me, even me, amid the 
assembled millions who will stand before thee in judg- 
ment at the great day of account. And, may I 
never forget thee ; but, filled with a sense of thy love, 
spend my whole time and strength, and all I am, and 
all I have, for my Redeemer. 

John vi. ^Q, He that eateth my flesh, and drinheth 
my blood, dwelleth in me, and I in him. 

In such a passage let me never rept in the outward 
emblem, but look through the figure to the truth, and 
by the sign realize the thing signified. Our Lord has 
assured me his w^ords here are spirit and life. May I 
then have a spiritual appetite for this spiritual food ! 
may thy ploly Spirit give me a just and lively sense 
of my guilt and misery, and of my great need of Christ, 
so that I may earnestly long for, and, as with a keen 

* Grove. 



MEDITATIONS TURING THE COMIilUKION. 225 

and discriminating appetite, hunger and tliirst after 
his salvation. I would now by faith realize, and re- 
ceive out of, that fulness which there is in him for our 
use. He took upon him my nature, and is touched 
with a feeling of my infirmities. He is my Shepherd, 
who laid down his life for me. He is my Priest, who 
made atonement for my sins, and intercedes in my 
behalf. He gave himself for us an offering and a 
sacrifice to God. He is my complete Saviour, deliv- 
ering me from all my sins. He has wisdom, power, 
grace, and compassion, adapted to all my wants. His 
love passeth knowledge. He shed his blood for me, a 
miserable and perishing sinner, and that blood cleanses 
from all sin. He is the propitiation for our sins. I 
believe this from my very heart. I rely upon him as 
my only Saviour. I would now, through the bread 
and wine, view afresh the atoning death of my Lord. 
My eyes look unto thee, gracious Kedeemer. my 
soul, and all that is within me, praise and magnify the 
Lord, Avho died, who rose again, who intercedes for 
thee, and who is now present in the assembly of his 
people. Thus let me abide in him, and he give me 
his Spirit, and dwell in my heart by faith ; thus may 
I enjoy an increasing communion with him as my all- 
satisfying portion, my joy, and my strength; thus 
may my appetite for the world and its pleasures be 
taken away ; and may I find Christ and his salvation 
to be meat indeed and drinh indeed, to my needy soul. 

Matt. xxvi. 26. Tahe, eat; tJiis is my body. 

"0 blessed tidings to the poor distressed soul, 
famished with feeding on husks and vanity. Behold, 
20 



226 MEDITATIONS DURING THE COMMUNION. 

thou sayest, take, eat, offering thyself unto me, and 
commanding me to feast on thine OAvn flesh, on thy 
all-sufficient atonement, yea, on all thy merits and 
graces. Lord ! thou tenderest most freely what I 
need infinitely, and that which I desire ahove all 
things. Adored be thy wonderful bounty, in compli- 
ance wherewith (unworthy as I am,) I yet stretch out 
a trembling hand to take hold of Christ. may I 
now receive Jesus as my Lord, believe on his name, 
and live upon his fulness."* 

Luke xxiii. 34. Father, forgive tJiem, for tliey hnow 
not what they do. 

thou gracious Redeemer, the Prince of Peace ; 
thou compassionate Saviour, the Lord of Glory ; give 
me grace, so that I may ever hereafter show myself 
loving and mild to all my enemies, pardon them from 
my heart, earnestly pray for them, and seek to do 
them good. 

Jesus! let me never harbour one rancorous, 
malicious, or unkind thought in that heart, in which 
I trust thou, the loving Saviour, now dwellest by faith. 
But may I become more like thee, Christ ! in my 
spirit and behaviour towards all with whom I have to 
deal. Shalt thou freely forgive and wonderfully ex- 
tenuate such aggravated injuries as were inflicted on 
thee; and shall not I freely forgive the infinitely 
smaller trespasses that may be committed against 
me ? let me have the same mind that was in Christ 

* Comber. 



1 



MEDITATIONS DURING* THE COMMUNION. 227 



MEDITATIONS ON THE FESTIVALS OF THE 
CHURCH. 



CHRISTMAS-DAY. 

Luke xxii. 19. This is my hody which is given for 
you. 

And was the Son of God made in the likeness of 
sinful flesh, so that his sacred body might be given 
for me ? glorious ransom price for my recovery ! 
Most complete must be that redemption for which so 
great a price was paid. Yes, Christ, my Lord, whose 
name is called Wonderful, Counsellor, The Mighty 
God, The Everlasting Father, and The Prince of Peace, 
was born of a virgin, and took our nature upon him, 
that he might, by suifering for sin, satisfy the justice, 
and appease the righteous anger of a holy God ! And 
to what a life was this holy child Jesus born ! 
Jesus, I would now recollect that thy body was given 
to weariness, labour, painfulness, and watchings oft. 
It was given to treatment most shameful and most 
tormenting; to spitting, smiting, and cruel mockings; 
to the lashes of the whip, to the thorns, the nails, the 
cross, the spear, death, and the grave. All this, and 
thy Father's sensible and felt desertion, was suffered 
for us men, and for our salvation. Thus my body was 
redeemed from the power of sin and Satan, and re- 
covered to light, life, and joy. Precious Saviour! 



228 MEDITATIONS ON THE FESTIVALS 

the gift of thy body procures for me pardon and peace. 

then let me give my body and soul to thee ; let them 
not any longer be yielded to the degrading service of 
sin, but become wholly thine. Expel every enemy of 
thine and of mine; and come blessed Redeemer, and 
dwell in my heart by faith every day. May love to 
thee fill and pervade my whole soul, and constrain me 
to live wholly to thee. 

EASTER-DAY. 

1 Cor. XV. 20. Now is Christ risen from the deadj 
and become the first fruits of them that slept. 

While we specially at the Lord's table, seem to sit 
at the foot of the cross, and commemorate our Saviour's 
death, we may still rejoice in the recollection that 
Christ is indeed risen. If Christ were not raised then, 
tru\j faith in him is vain, and we are yet in our sins. 
But never was a fact so fully proved and established 
as this fact was. Let me then now contemplate this 
great and all-important fact. His resurrection is the 
foundation of my hope ; it declares him to be the Son 
of God, and a Redeemer mighty to save : it shows that 
we are justified and secured from condemnation, and 
is the means of our spiritual life. Lord my God, 
not only give me a firm and unshaken confidence in 
this great fact ; but grant that I may remember it with 
unfeigned gratitude, and let me receive from my 
risen Saviour, all those blessings which he is exalted 
to bestow. 

But especially would I derive comfort from looking 
at his resurrection, as a type and pledge of the be- 
liever's rising from the grave. As he rose, so shall 



OF THi: CHurvCn. 229 

vre rise also. How cheering to the mind awakened to 
a sense of the nearness and magnitude of eternity, is 
the conviction that through Christ death has now lost 
its sting, and the grave its victory. Wliosoever he- 
lievetli in him shall 7iever die. Death shall be but the 
gate of life, the beginning of endless joy. 

RouL iv. 25, WJio was delivered for our offences, and 
was raised again for our jvjstification. 

^'I will go to thy table with joy, and tell out thy 
works with gladness, most mighty Saviour, who hast 
not only died for my sins, but risen again for my jus- 
tification. Indeed, what comfort would I have found 
in this memorial of thy death, if it had not been for 
thy resuiTection. This Sacrament then would only 
have represented thy sufferings, and renewed my 
sorrow, to think that so excellent a person had failed 
of my deliverance ; but now it is become a feast of 
joy, because it is an assurance of thy resurrection, as 
well as a commemoration of thy passion. Since thou 
livest, glorified Jesus, we live also. Thy resurrection 
gives life to our hopes, makes our sorrows light, our 
lives cheerful, and our death the gate of inmiortality. 
Our fears are dispelled, and our troubled hearts are 
quieted with this^ — The Lord is risen; yea, the Lord 
is risen indeed,' '"^ 

ASCENSION-DAT. 
Luke xxiv. 51. And it came to loass, while he Blessed 

theiTh, he was parted from them and carried up into 

heaven, 

* Comber. 



230 MEDITATIONS ON THE FESTIVALS 

. How fall of love, even to the end, was our adorable 
Lord ! The last words sounding in the ears of his 
disciples was a blessing. He ascended to heaven 
blessing them, and still is the same yesterday, to-day, 
and for ever. ascended Saviour, may my heart rise 
whither thou art gone; and now Christ is gone to 
heaven, may my affections be set on things above. 1 
know that my Redeemer liveth. This is a blessed 
confidence that can support the soul in the severest 
trials. He makes himself known too in the hreaJdng 
of bread. I would not then only remember his death ; 
but, looking at his ascension, see the power given to 
him, mark the gifts which he has received, dwell upon 
the work which he is now carrying on, and daily come 
to him, and hold communion with him. 

Remember, too, my soul, this same Jesus which 
was thus taken up into heaven^ shall so come in like 
manner, as he was seen going into heaven. Now at 
his table, I profess my expectation of his coming 
again. O may I be always ready for that day. The 
Lord in mercy grant that this sacred institution may 
raise my heart to my ascended Saviour, and lead me 
to look, and diligently prepare, for his second coming. 

WHIT-SUNDAY. 

Acts xix» 2. Have ye received the Holy Ghost since 

ye believed ? 

Where true faith is, there are also the gracious 
influences of the Spirit ; may I so believe as to re- 
ceive the Holy Spirit, which is the seal of God, (Eph. 
i. 13.) showing who are his redeemed people. Give 
unto me all the evidences which distinguish those who 



OF THE CHURCH. 231 

have received this gift. They are horn of the Spirit. 
Lord, produce in me the new heart and the new 
spirit, that daily turning from darkness to light, from 
sin to holiness, and from the world to God my Saviour. 
They have the spirit of prayer, raise my heart con- 
stantly to thee in holy aspirations through the day, 
and give me real desires after thee in public, family, 
and social worship, so that I may never be content 
with a formal round of duties. They mortify the deeds 
of the body. The Lord grant that I too may strive 
against every temptation, resist sin, and never yield 
to carnal indulgences. They bring forth the fruits of 
righteousness. that I may manifestly bear the fruit 
of love, joy, peace, gentleness, goodness, meekness, 
long-suffering, faith and temperance. 

Lord, my Heavenly Father, I would feel and ac- 
knowledge that though, through thy great mercy, I 
am not I trust wholly barren of spiritual fruit, yet 
there is little indeed brought forth that may glorify 
God, and adorn the doctrine of my Saviour. thou 
who hearest prayer, and givest good things to them 
that ask, give mc that best gift — t.hy Holy Spirit. 

"Behold thy Spirit hath converted and sanctified 
millions; let me, therefore, toge'iher with thy whole 
church, receive here such proportions of thy Holy 
Spirit, as may suppress my evil affections, revive my 
dead heart, comfort my dejected mind, and turn my 
ignorance, disobedience and sorrow, into knowledge, 
and practice, and holy joy. Let the Spirit rest upon 
me, and dwell in me for ever, so that I may always 
have cause to bless thee for so incomparable a gift." 



232 PRAYER AFTER RECEIVING 

TRINITY-SUNDAY. 

Eplies. ii. 18. Through him we hoth have access hy 

one Spirit unto the Father, 

Jesus, our Lord, having reconciled us to God b j the 
cross, may I practically know what it is to have access 
unto him, through Christ by the Spirit. I desire to 
know the great and glorious doctrine of this day, not 
as a matter of theory, or belief merely, but as a thing 
of experience, and daily practice. Deliver me from a 
proud and presumptuous spirit that would cavil at thy 
truth. Deliver me from a too curious and prying 
spirit, that would attempt to comprehend that which 
it has not pleased thee to reveal. Give me grace in 
all simplicity of heart, to receive what thou hast de- 
clared, and, feeling my own ignorance and nothing- 
ness, to adore thee in thy incomprehensible Majesty, 
and unsearchable Glory. 

Almighty God, our Heavenly Father, I come to 
thee as one that spared not thy beloved Son for us, 
and art now reconciled by him ; and I beseech thee, 
receive, provide for and bless me. 

Blessed Redeemer, thou art the way, the truth, and 
the life, my mediator and my advocate, my hope is in 
thy merits and thy intercession. 

Holy Spirit, the Comforter, who showest the Saviour 
to sinners, I look to thee to teach and guide, to purify, 
strengthen and console me. 

PRAYER AFTER RECEIVING THE LORD'S SUPPER. 

Thanks be unto thee. Holy Father, Lord God Al- 
mighty ; thanks be unto thee for the privilege which 



THE lord's supper. 233 

thou hast given me of uniting with thy people to com- 
memorate the sacrifice of the death of the Lord Jesus 
Christ, and for all the edification and comfort thus 
given to me. 

that this solemnity may so deeply and so perma- 
nently afiect my heart, as constantly to influence my 
future life. Let the love of Christ now at length con- 
strain me no longer to live to myself, but to him who 
died for me. 

Pardon all in this service that was not right before 
thee. All I do is defiled with sin ; but I ofi'er every 
service unto thee in the name of Jesus alone. I bless 
thee, through him, for whatever thy Spirit enabled 
me to do in any measure agreeably to thy holy will. 
But my whole hope and trust is in the sacrifice of 
Christ Jesus, which I have been now commemorating, 
to atone not only for former transgressions, but for 
all the failings and defects of my preparation, and 
performances even at this solemn feast. Lord, spare 
me, and accept me on account of that great propitia- 
tion for the sins of the whole world. 

that I may ever remember that the vows of the 
Lord are upon me, and that I am thine, irrevocably 
thine ; and may I walk from day to day as becomes a 
child of God, and an heir of his glory. Keep alive 
in my mind a constant sense of my weakness, and my 
entire dependence on thy grace. May I now go forth 
to my duties more humbled and more devoted, more 
watchful against my spiritual enemies, and more de- 
termined to give up all for him who gave up • his life 
for mo. 



234 PRATER AFTER RECEIVING. 

Give unto me, I pray thee, this comfortahle evi- 
dence of having had communion with Christ; that my 
faith in him for supplies in all my way to heaven is 
manifestly strengthened ; that I have the same mind 
that was in him ; have become like him ; am copying 
his example, and treading in his steps. May I Avatch 
over my motives as well as my conduct, and do thou 
deliver me from improper motives, in doing outwardly 
good works. May I also find in my growing experi- 
ence more proofs of my being a member of the mys- 
tical body of Christ, in that my love to those that 
belong to him increases, and I can make larger allow- 
ances for their infirmities, and more readily do them 
self-denying services. Nor let my love stop short of 
the divine pattern of him who loved his worst enemies. 

Lord, I would now, in the fulness of my heart, 
earnestly pray for the coming of that time, when all 
that bear the name of Christ shall fulfil his dying pre- 
cept, and thy table be crowded with believing and 
joyful guests. when shall all the ends of the earth 
look to Jesus and be saved ! Hasten it in thy good 
pleasure, Lord; that Christ Jesus may be known, 
loved, and obeyed in every land, and the Lord's name 
be praised from the rising of the sun to the going 
down of the same. Thus glorify thy great name, 
fulfil thy gracious promises, and let thy kingdom be 
fully established, through Jesus Christ, our only Re- 
deemer. — Amen. 



APPENDIX. 



Essay on the Impropriety and Inconsistency of Com- 
municants engaging in what are called the Amuse- 
ments of the Age. 

In page 179 of the preceding Treatise, the author 
makes a remark on Christians coming out from the 
world, its follies, amusements, kc. To this I had in- 
tended to annex a note, explanatory of my views on 
the same important, but much overlooked subject. 

The matter, however, seemed to require so much 
consideration, that I found my remarks would exceed 
the limits which could be allowed to a mere note, and 
consequently I have been compelled to throw them 
into the present form ; and I earnestly entreat the 
reader, as the subject appears to me of incalculable 
importance, not to be alarmed by the length to which 
I have be^n carried. I would have treated the subject 
more briefly, could I have fully satisfied my conscience 
with less than I have said; but I felt it a duty to speak 
my sentiments at lai^e, even at the risk of a consider- 
able demand upon his time and patience. 

In calling the attention of the public to an edition 
of such a work as the present, I feel bound in con- 
science to give my views fully and plainly on the^ 
subject of worldly amusements ; and I am led more 
particularly to this course, because the views of a 
235 



236 APPENDIX. 

clergyman, on subjects of this kind, are so apt to be 

misunderstood, and perhaps misrepresented. As the 
re-publication of this treatise was undertaken with a 
view to the benefit of my own congregation more es- 
pecially, the reader, to whom I may be a stranger, 
?/iIl, I trust, excuse the familiarity and apparent 
egotism into which I have been led. It has always 
appeared to me, (and in the view I have taken I am 
happy to state, that I am joined by the great majority 
of my brethren in the ministry,) that among the gene- 
rality of the communicants of our churches, there is 
by far too low a standard of Christian obligation on 
the score of worldly conformity, particularly on the 
subject of what are called the innocent amusements of 
the day. For the statements, then, which I am about 
to give, I would bespeak the candour and attention of 
the reader, and if I should utter sentiments to which 
he cannot cordially subscribe, I would only wish him 
to believe, that I speak according to the dictates of 
my conscience, and he must not hastily accuse me 
of uncharitablcness, or a wish to abridge the social 
pleasures of life. I would particularly and earnestly 
wish to have it understood as preliminary, that my 
remarks on amusements are confined entirely to those 
who have professed themselves "on the Lord's side," 
by eating at his holy table. Whatever may be said 
of these things, as it regards those who have never 
made any public profession of religion, (for I look 
upon the course of all such as one series of errors, 
without an exception,) I dare not dissemble my entire 
conviction of the evil of these amusements, as it re- 
gards professing Christians. 



APPENDIX. 237 

The grand object of a Christian, especially of one 
who sets himself forward as a real follower of Christ, 
is the salvation of his soul; and to this, must every 
energy of the man be directed; for salvation is a 
dijBScult thing — as, asks an apostle, "if the righteous 
scarcely be saved, where shall the ungodly and the 
sinner appear ?" — And if a real Christian has a proper 
impression of the weakness and infirmity of his nature, 
he surely should be the last to give the world and na- 
ture an undue advantage over him. Besides this, 
the Scriptures declare that there is a decided and 
strongly marked difference, between a follower of the 
Lord, and a mere worldling, and that difference is to 
be measured, by the actual disagreement in the con- 
duct of the two; and the difference in the conduct, 
where that conduct is uniform and consistent, marks 
the difference in the "principles by which they are ac- 
tuated. Love to the Saviour where it is " shed abroad 
in the heart, by the Holy Ghost," is an absorbing 
principle ; and love to the Saviour, and love to the 
amusements of the world, are opposite and contra- 
dictory. ''■Love not the world, neither the things 
which are in the world; for whoso loveth the world, 
the love of the Father is not in him." — True religion, 
and the world, are, and ever have been, at variance. 
Our Saviour has not only established this truth, but 
absolutely laid down the utter impossibility of a 
neutral state for the soul. — "He that is not with me 
is against me, and he that gathereth not with me, 
scattereth abroad." I am fully persuaded,* by the 
experience which I have had in my intercourse with 
professing Christians, that those, whose conversation 



238 APPENDIX. 

was turned upon religious topics, and whose "meat 
and drink" it appeared to be "to do the will" of their 
heavenly Father, were the very persons who expressed 
themselves most strongly on the subject of the anti- 
spiritual effects of worldly conformity; while those, 
most generally, who gave in to the amusements of the 
world, seemed to have an indifference and lukewarm- 
ness on the subject of religion, which chilled religious 
intercourse, and painfully impressed me with the idea 
that they delighted in having their "conversation" 
every where but ^'in heaven." This I would be un- 
derstood as saying, has been my experience generally. 
I have found some exceptions, but they have been 
rare, and under very extraordinary circumstances. 

But I enter on the reasons which have induced me 
to believe that communicants cannot enter into the 
amusements of the world, and yot maintain a consis- 
tent and Christian character. 

1st. What are called the common amusements of 
the world have a direct tendency to destroy every 
thing \i]lq pfersonal religion. Apart from the previous 
circumstances of preparation, which destroy so much 
of that invaluable talent, time, and apart from the 
unhallowed passions of "envy, hatred, malice, and all 
uncharitableness," which dress, and attentions, and 
such like, are sure to awaken in the mind, which is 
intently set on amusements as a chief good, the dissi- 
pated thoughts, and the wearied body, induce an 
almost necessary indisposition to the serious exercises 
of devotion. This is a matter which can fairly attach 
itself to the experience of the reader, who engages in 
these amusements ; and how can it be supposed, that 



APPENDIX. 239 

after many hours, spent in nothing but a round of in- 
dulgences, a person can return to his home, perhaps 
far beyond the midnight hour, and spend a sufficient 
period in those duties of devotion, without which all 
claims to the Christian character, are no more than a 
"sounding brass and a tinkling cymbal." Whatever 
interferes with the hour which should be consecrated 
to God — whatever indisposes to the exercise of that 
prayer, which is a real Christian's delight, and a con- 
scious sinner's dearest privilege, is totally divested of 
its character of innocent ; and becomes evil and sinful 
in the highest degree. I know that it is the way of 
many, to talk of the abstract innocence of common 
amusements ; but language of this description has no 
meaning. I doubt, whether any one could tell me, 
what ho meant by amusements abstractly considered; 
and to enjoy an amusement abstractly is to me entirely 
absurd. These things are completely made up of cir- 
cumstances, from which they never have, and never 
can be abstracted ; and it is in these unavoidable cir- 
cumstances that the evil is to be found. If attending 
at the theatre — at public and private balls, and a 
variety of other things of lesser evil, interfered with 
no absolute duty to God or man — cut short no hour 
which ought to have been wholly consecrated to the 
immediate service of our Maker in prayer and suppli- 
cation and thanksgiving — produced no languidness of 
soul — no spiritual weariness — no real waste of time — 
no unhallowed passions — then might they be enjoyed 
to the full. It alters not the force of the argument, 
to say that the evil of these depends on the excess to 
which they are pursued. I have no hesitation in 



240 APPENDIX. 

affirming, that they never were, and in the nature of 
the thing, they never can bo pursued without excess; 
for if the infringement of a single duty, let it be ever 
so trivial in itself, bo the consequence, the pursuit 
which is the cause of that infringement is excessive 
and sinful. 

It is objected to this, God is so good that surely he 
never could mean to debar his rational creatures the 
gratification of the pleasures of this world; and that 
if to "renounce the pomps and vanities of this wicked 
world," be understood in the sense which is contended 
for by many, the situation of the disciple of Christ 
would not only be far from enviable, but positively 
wretched. 

An objection of this kind assumes the point, that 
amusements of the description alluded to are ahsolutely 
necessary for the happiness of rational creatures; and 
it consequently deprives all those who conscientiously 
oppose them, of all claims to any thing like worldly 
happiness. The objection commencing with an as- 
sumption, which is not founded on fact, all subsequent 
reasoning on it is entirely fallacious. Why should it 
be thought a hard thing if our Lord, in the self-deny- 
ing precepts of his religion, should direct his followers 
to relinquish these vain and trifling pursuits, and en- 
joyments, and turn their attention to things of a more 
important and decidedly religious character? Bid- 
dulph, in a work on worldly conformity, puts this 
matter in a very strong light. 

" Has the Creator dealt hardly with the papilio, 
because, in consequence of his ordinance it changes 
its nature, ceases to crawl on the ground, and mounts 



APPENDIX. 241 

aloft in the air, deriving its pleasure from a new 
source ? Has the captive, long a prisoner and a slave 
in the Siberian mines, any reason for accusing his 
sovereign of barbarity when his chains are knocked 
off, and he is restored to the light of day, and to the 
pleasures of society on the surface of the earth ; be- 
cause he is now separated from those low gratifications 
to which he was obliged to resort for want of better, 
while he was confined in subterranean caverns ? The 
objection is built on falsehood: for it supposes the 
things of the world to be suited to the faculties of an 
immortal mind, which is made for the enjoyment of 
God, and which nothing but God, his favour, and 
friendship, can ever satisfy. But the believer is be- 
come, by regeneration, "a new creature; old things 
are passed away, and all things are become new." 
The aspect of all those things with which he has hith- 
erto been conversant, is now changed. The follies of 
the world have lost their powers of giving him con- 
tentment; if, indeed, they can be said to afford it to 
any persons. His hopes and fears, his desires and 
aversions, his joys and sorrows, arise from new causes, 
and are directed to new ends. What he receives in 
lieu of the bauble which he relinquishes, is sterling 
gold. Had the prodigal son any cause of complaint 
when, in consequence of the gracious reception which 
his father gave him, he was no longer under a neces- 
sity of feeding on husks with the swine which his 
former master had set him to keep ? Let the Chris- 
tian, who is enjoying the privileges of his profession, 
be asked, "Whether the requisition of renouncing the 
world be harsh ; and whether God who makes it be 
21 



242 APPENDIX. 

an Egyptian task-mister. He will know how to an- 
swer the question, b} replying, "I am dead; and my 
life is hid with Christ in God."* 

2. Another very prominent evil, arising from the 
circumstance of communicants attending amusements 
of the description all along alluded to, is, that it 
weakens the influence of religion in the minds of 
others. Let those communicants who indulge in these 
amusements think what they please on the subject, 
the fact is unquestioned, that the eye of the world is 
upon them ; and from them is expected, even by those 
who care nothing about religion, a consistent, and 
godly, outward demeanour ; and it were folly for them 
to attempt to conceal the truth, that the conduct they 
pursue, brings a measure of reproach on religion, by 
lowering it to the level of the world. A professing 
Christian is supposed to stand on an eminence of 
spiritual attainment, far above the common mass by 
which he is surrounded; and where that character is 
truly possessed, as well as professed, the supposition is 
most correct. About the real Christian character, 
while there is a mildness and sweetness of deportment, 
which makes men admire and love, there is also a 
gravity and dignity of deportment which can make no 
fellowship with the lightness and frivolity of a theatre 
or ball-room. A professing Christian, then, engaged 
in such pursuits, loses at once the dignity of his as- 
sumed character, and lets himself down to the level 
of those who make no pretensions to religion. I have 
heard it asserted by many, who were "lovers of 

* Col. iii. 3. 



APPENDIX. 243 

pleasure more than lovers of God," that, though they 
engaged in such scenes, yet they could not but lose 
respect for those who called themselves Christians, 
when they saw them as fond of these vanities as them- 
selves; and that they were consequently fully im- 
pressed with the idea that religion sat very lightly 
upon them. The conclusion of such persons is un- 
doubtedly legitimate, and it is one, among the many 
tributes, which mere worldly men pay to religion, that 
they think it demands a more circumspect and digni- 
fied demeanour ; and absolutely requires a measure of 
consistency which is apart from the love and practice 
of these follies. I say it, because I know it to be 
true, that the most frivolous of the giddy throng, 
whose motto seems to be "let us eat and drink, for 
to-morrow we die," look with the utmost suspicion on 
the religion of those, who engago with them in their 
pursuits, and not only think, but speak unfavourably 
of them, and of consequence of the religion which 
they profess. Professing Christians, then, enter ye 
the theatre — the bail-room — sit down to cards, and 
such like, and the very persons, with whom you are 
engaged, while they consent that you should minister 
to their pleasures, censure you in their hearts ; and 
did they dare, or were they honest enough, to tell you 
what they thought, they would confess to you that 
you had lost in their respect. 

3d. Another reason why it is evil for communicants 
to join in these amusements is, that it is a stumbling 
block in the way of many, and gives unnecessary 
offence to the feelings and views of many a Christian 
brother. 



244 APPENDIX. 

This is a consideration which is far from receiving 
that attention its importance demands. One man's 
crime is not indeed another man's excuse. The in- 
consistency of some professors, is no reason why any- 
one should abstain from the Lord's Table, but so it is; 
and as Christianity is a self-denying religion, the sacri- 
jfice is absolutely demanded on the part of professors. — 
If engaging in these amusements were in no other 
sense injurious, either to personal piety, or to the 
respect in which religion ought to be entertained, still 
if the conduct pursued is the cause of another's stum- 
bling — or if the feelings of a pious friend, be found to 
be hurt — if I make not the sacrifice, I deal uncharita- 
bly with him, for it is to be recollected that abstain- 
ing from these amusements involves no principle, and 
interferes with no absolute happiness. Strange as 
these opinions may appear to many, they are not only 
drawn from the Scripture without perversion, but they 
are the very sentiments of Scripture, without even the 
suspicion of being merely implied. I wish that on 
this subject, my readers, who have any doubt as to the 
correctness of these statements, would attentively 
study, and seriously pray over, the 14th chapter of 
St. Paul's Epistle to the Romans, the 8th and 10th 
chapters of his 1st Epistle to the Corinthians, and a 
part of the 2d chapter of his 2d Epistle to the same ; 
as also those injunctions of our Saviour in reference 
to self-denial and to love of the world. If indulgence 
in these pleasures were laivfvJ, Christian charity de- 
mands that for the honour of Christ and the prejudices 
of weaker brethren, this indulgence should be re- 
linquished; and small is that man's or woman's mea- 



APPENDIX. ' 245 

sure of real religion, -^nIio cannot make the sacrifice of 
an hour of vanity, for the sake of Christ, or the sake 
of a conscientious fellow Christian. 

4th. Another evil, and the last I shall mention is, 
that this worldly conformity is absolutely forbidden 
in the scriptures. 

'' The book of God divides the inhabitants of the 
world into classes, which are described by various 
traits of character therein specified. The great 
majority called by way of emphasis, the world, are 
said to 'lie in the wicked one, to walk after the flesh, 
to follow the course of this world, to have their con- 
versation in the lusts of the flesh, to fulfil the desires 
of the flesh and of the mind, and to be the children 
of wrath.' The minority who are chosen out of the 
mass called the tvorld, are denominated ' children of 
light and of God.' — They are said to be not of the 
world, even as their Lord and Master was not of the 
world. They have their 'conversation in heaven, live 
in the Spirit, and walk in the Spirit.' They 'look 
not at the things which are seen and are temporal ; 
but at the things which are not seen, and are eternal.' 
These, on account of the contrariety apparent in their 
spiritual manners, the world is said to hate. — They are 
accounted as its filth, and are a spectacle of astonish- 
ment and detestation to it. ' The world is crucified 
unto them, and they unto the world.' The things of 
the world, ' the lust of the flesh, the lust of the eye, 
and the pride of life,' are their enemies, against which 
they maintain an incessant itate of hostility; and they 
are enabled, by 'believing that Jesus is the Son of 
God, to overcome the world.' Christ 'gave himself 



246 > APPENDIX. 

for them, that lie might deliver them from this pre- 
sent evil world,' and through his grace, they *deny 
ungodliness and worldly lusts, and live soberly, right- 
eously, and godly in this present world.' " 

Says our Saviour "no man can serve two masters; 
for either he will hate the one and love the other, or 
else he will hold to the one and despise the other. Ye 
cannot serve God and mammon." Matt. vi. 24. — The 
Apostle Paul exhorts — be not conformed to this world, 
but be ye transformed by the renewing of your mind 
that je may prove what is that good and acceptable 
and perfect will of God." Romans xii. 2. — Again, 
*^ye are not your own, but ye are bought with a 
price, — therefore glorify God in your bodies and in 
your spirits which are his." 1 Cor. vi. 20; and to 
mention but one more, that singularly impressive de- 
claration of the Apostle, '' The love of Christ con- 
straineth us, because we thus judge, that if one died 
for all, then were all dead ; and that he died for all, 
that they which live, should not henceforth live unto 
themselves, hut unto Him which died for them and 
rose again. 2 Cor. v. 14, 15. This is a standard 
by which few professors at present I fear, would be 
willinsj to be measured. 

But is it objected, to all this reasoning, that I would 
thus shut up all kinds of amusements from professing 
Christians. I answer, that the objection is entirely 
groundless — I would not debar them from all amuse- 
ments; but I would have them understand, what is 
meant by the Apostle when he says, "when I was a 
child, I spake as a child, I understood as a child, I 
thought as a child ; but when I became a man I put 



APPENDIX. 247 

away childish things." This ic precisely the situation 
in which a professing Christian is, or ought to be ; and 
when he loves, and indulges in, worldly amusements, 
it is equivalent to saying — Ihave sought for pleasures 
in religion^ lohicli I have failed to find ; — and I have 
been ohliged to turn again to the ivorld. — This is the 
language of the hearts of those who love the world 
and its vain amusements. But the real Christian has 
higher views; and even putting the experience of the 
happiness of religion out of the question, there are 
dignified enjoyments on the score of recreation, which 
belong to him. — There are the charms of literature 
and science — there are the delights of a rational and 
enlightened society — the pleasures of conversation — 
the endearments of domestic life ; and an immense 
variety of social enjoyments, which, as sunbeams, are 
actually sent by the Creator, to play amidst the clouds 
of life. Can the mere frivolities of pleasure be ne- 
cessary for a Christian f Is it not in the power of 
religion to satisfy the minds of its votaries by afford- 
ing them sufficient employment, and delight, but must 
they turn to the world for a supply which shall be 
ample? I should blush, for any one, who could make 
such a supposition. Can a real Christian whose heart 
has been changed from the love of the ivorld, and who 
in the face of his profession is supposed to "set his 
afi"ections on things above," can such a one, I repeat 
even enjoy the common amusements of the world, 
which are lighter than vanity ? If an individual takes 
pleasure in religion, I cannot suppose that he can 
mingle with satisfaction in those pleasures from which 
religion is studiously excluded ; and no man is in his 



248 APPENDIX. 

proper place when he cannot carry his religion with 
him. In the theatre — in the ball-room — at the card 
table, &c. religion finds no rest, but is like the Dove 
when first sent from the ark; and the professing 
Christian who is to be found engaged in these, must 
of necessity bear about him no peculiar "mark of his 
high calling." If he does not put off his Sunday 
garments, he must cover them by ornaments, which 
shall totally disguise them. The pleasures of religion, 
and the pleasures of the world are composed of ele- 
ments totally dissimilar. Suppose, for instance, that 
an individual, even before "mortal shall have put on 
immortality," should be admitted in heaven, and per- 
mitted to join in its hallowed employments — suppose 
that he should be welcomed, by angels and archangels, 
and learned to join in their strains of raptured adora- 
tion, which compose the songs of the redeemed — but 
I forbear to speak of these employments ; " eye hath 
not seen, nor ear heard, neither hath it entered the 
heart of man to conceive," — can it be supposed, that 
an individual, thus circumstanced, would be willing 
to leave that heavenly society, and those celestial em- 
ployments, and descend to earth for the mere sake of 
mingling in its infinitely lesser enjoyments? Surely 
— surely not ! — Abating the mere lesser circumstances 
of the case, the situation of a real, heart-changed 
Christian, resembles the supposititious case just put, 
and he who has " tasted of the precious gift of God" 
and experienced the joys of religion, cannot find 
pleasure in these inferior movements. There is an 
assimilating power in religion, which forbids this 
totally. Once let an individual have his heart reallr 



APPENDIX. 



249 



interested in religion, and I am persuaded tliat the 
danger is principally over, and I shall ever maintain 
this proposition, though it should wrench from the 
edifice of many a one's Christianity its foundation 
stone, that in the heart of a real Christian the empire 
of these follies is entirely overthrown. It would be 
almost as easy for me to suppose, that an an3;el from 
Heaven would come down to mingle, and to take de- 
light in, the turmoils of the world, as I should of a 
decided follower of the Lord Jesus Christ ^'forsaking 
the fountain of living waters, to hew out cisterns 
which can hold no water;" for they who drink of that 
"living water;" which Christ will "give" them, cannot 
— oh no ! — they cannot quench their thirst at these 
shallow and polluted streams of worldly pleasure. To 
these latter the mass of mankind how down to drink ; 
and they rise with a thirst unsatisfied. With them is 
realized the declaration of the Prophet, "It shall 
even be as when an hungry man dreameth, and, be- 
hold, he eateth ; but he awaketh, and, behold, he is 
faint, and his soul hath appetite." — Oh " come ye out 
from among them, and be ye separate" — "touch not 
the unclean thing" — then, if your hearts are in the 
love and service of God, and your motives such as 
are produced by the Holy Spirit, with you shall be 
realized the declaration of the Saviour, "whosoever 
drinketh of the water that I shall give him, shall 
never thirst, but the water that I shall give him shall 
be in him a well of water springing up into everlast- 
ing life." 

I have thus endeavored to give those reasons, which 
fully persuade my own mind that it is .absolutely in- 



250 APPENDIX. 

consistent, for a communicant to join in what are called 
the amusements of the world. — Briefly enumerated, 
those reasons were — 1st. A tendency to destroy per- 
sonal religion — 2d. The danger of weakening the in- 
fluence of religion in the minds of others. — 3d. The 
danger of putting a stumbling block in the way of 
many, and giving unnecessary ofi'ence to the feelings 
and views of many of their conscientious fellow Chris- 
tians. — 4th. An absolute inconsistency with the word 
of God. I then entered upon the consideration that 
engaging in these amusements could not, in the very 
nature of the case, be necessary to the happiness of a 
real Christian. — During the course of my remarks, I 
have noticed several objections and have endeavoured 
to answer them. — There are others, of a lesser descrip- 
tion, which can be but slightly touched on. Thus it 
is objected by one, that there is as much sin in attend- 
ing to worldly business, or household aff"airs, or lite- 
rary pursuits, in an inordinate degree, as there is in 
going to these places of amusement. To this it may 
be ansAvered, that to attend to these things, so as to 
infringe upon the duties which we owe to God, is posi- 
tively sinful. But business, and household afi*airs, and 
the like, are appointments of God, in order that the 
comfort and happiness of ourselves and others, may be 
established. Theatres and balls, and the like, are 
extraneous tilings, neither appointed of God nor sanc- 
tioned hy his word; and are occasions of temptation, 
constituted by ourselves. There is consequently an 
intrinsic diff'erence betw^een the two ; and though excess 
in worldly pursuits is sinful, yet worldly pursuits are 
necessarv — and excess must be avoided; while the 



APPENDIX. 251 

simple circumstance of engaging in worldly amuse- 
ments is sinful, because worldly amusements, such as 
we have been reprobating, are unnecessary and unau- 
fhcrised. — Others will object, that it is necessary to 
go to these places, with their sons and daughters, to 
introduce them into society, as it would be improper 
for them to go alone. This objection is futile, because 
two wrongs can never make a right; and it is to be 
feared that this is most generally used as a cloak to 
cover what they are ashamed to confess, their own 
wishes. Though I would confine my remarks to com- 
municants, yet I cannot forbear to say that I think 
this method of introducing sons and daughters into 
company, is not very much like the apostolic injunc- 
tion to "bring them up in the nurture and admonition 
of the Lord," nor does it particularly comport with 
what the wise man says: "Rejoice, young man, in 
thy youth, and let thy heart cheer thee in thy youth, 
and walk in the ways of thine heart, and in the light 
of thine eyes^ but know thou, that for all these things^ 
God ivill bring thee into judgment.'' 

Another objection is, why we see a great many 
persons of unsuspected piety and high standing, in- 
dulge in these things, and even many who do not 
indulge in them, nevertheless publicly approve them. 
Am I to think such and such a person wrong, whom 
I have been led so much to respect, and look to? 
This appears to be formidable, because the objection has 
so many examples to adduce. But the voice of many 
is not always the voice of truth. It is indeed said 
that "ten men shall take hold of the skirt of him that 
is a Jew," in the hope of safety: but there are very 



2S2 APPENDIX. 

few persons in these days who can bear any more 
weight, than their own sins. In the matter of salva- 
tion, I should not like to pin my faith upon the opinion 
or the example of any man; but go to the "law and 
to tho testimony;" and the standard of what is to be 
done and what to be avoided, is not the conduct of a 
fellow being, be he ever so distinguished for private 
or public worth. It would be a sorry answer in the 
day of judgment to the question of the Judge — Why 
didst thou so ? to say, I saw such a one do it, or I 
was encouraged by the advice of another. Let every 
one, I beseech you, look to it individually, and deeply 
consider the question, "When God riseth up what 
shall I say ? and when he visiteth, what shall I an- 
swer him?" 

I know, that in the foregoing remarks, I have laid 
myself open to much criticism and ridicule, and I have 
reason to believe, that for this, I may with as much 
truth be called a Methodist, as for preaching much 
about faith, the sole principle of our justification, I 
have been called a Calvinist. Thanks be to God I am 
never frightened at the one nor the other. But that 
I may not stand charged with these frightful sins of 
opinion, without the benefit of good company, I mean 
to show that in these views, at least as far as theory 
goes, I am borne out by the General Convention of 
our Church, and by the pastoral letter of the house of 
bishops, — and surely I shall be safe from the shafts 
of ridicule, and clear of the charge of methodism, and 
fanaticism, when I shelter myself beneath the wing of 
the venerable prelates of the Church. — I give, verba- 
tim, the resolution of the house of bishops, sent to the 



APPENDIX. 253 

house of clerical and lay deputies, and also the pas- 
toral letter of the house of bishops : 

Extract from the Journal of the House of Bishops, 

Tuesday, May 27, 1817. — The House met. Present 
as yesterday. 

*' Resolved, That the following be entered on the 
Journal of this House, and be sent to the House of 
Clerical and Lay Deputies, to be read therein: 

"The House of Bishops, solicitous for the preser- 
vation of the purity of the Church, and the piety of 
its members, are induced to impress upon the clergy 
the important duty, with a discreet but earnest zeal, 
of warning the people of their respective cures, of the 
danger of an indulgence in those worldly pleasures 
which may tend to withdraw the affections from 
spiritual things. And especially on the subject of 
gaming, of amusements involving cruelty to the brute 
creation, and of theatrical representations, to which 
some peculiar circumstances have called their atten- 
tion, — they do not hesitate to express their unanimous 
opinion that these amusements, as well from their 
licentious tendency, as from the strong temptations 
to vice which they afford, ought not to be frequented. 
— And the Bishops cannot refrain from expressing 
their deep regret at the information that in some of 
our large cities, so little respect is paid to the feelings 
of the members of the church, that theatrical repre- 
sentations are fixed for the evenings of her most sol- 
emn festivals." 

22 



254 APPENDIX. 

Extract from the Pastoral Letter for 1817. 
"Both to the Clergy and to the Laitj we desire to 
say, but most pointedly to the former, that the Chris- 
tian profession exacts a greater abstraction from the 
world than that which consists in the abstaining from 
an acknowledged sin. There are practices so nearly 
allied, and so easily abused in it, that we conceive of 
a professor of religion in duty bound either not to 
countenance them in the least degree ; or, as is al- 
lowable in regard to some of the matters contemplated, 
to avoid the so employing of time, and the so lavish- 
ing of affection, as puts into a state of sin, although 
not necessarily belonging to the subject. We v/ould 
be far from an endeavour after an abridgement of 
Christian liberty. But we cannot forget, that in a 
list of the classes of evil livers there is introduced the 
description of persons who are 'lovers of pleasure 
more than lovers of God;' nor, in respect to the 
female professors of religion in particular, the admo- 
nition, that 'she who liveth in pleasure is dead while 
she liveth.' We are aware of the difficulty of drawing 
the line between the use of the world and the abuse 
of it : that being conceived of by different persons 
equally pious and virtuous, according to the diversity 
of natural temperament, and of the states of society 
in which they have been placed by education or by 
habit: but we know, that where the conscience can 
reconcile itself to the drawing, as near to the territory 
of sin, as it can persuade itself to be consistent with 
the still standing on secure ground, deadness to 
spiritual good at the best, but more commonly sub- 
jection to its opposite, is the result. 



APPENDIX. 255 

"In speaking of subjects of the above description, 
we would not be understood to class among them any 
practice which is either immoral in itself, or so custo- 
marily accompanied by immorality, .that the one is 
necessarily countenanced with the other. Of the for- 
mer description, is gaming in all the variety of its 
exercise: and the like may be said of whatever in- 
volves cruelty to the lower animals of the creation. 
If the same cannot be affirmed of works of fiction, and 
of putting speeches into the mouths of feigned char- 
acters, for the purpose of instruction or of entertain- 
ment ; yet as the question is applicable to the exhibi- 
tions of the theatre, such as they have been in every 
age, and are at present ; we do not hesitate to declare 
unanimously our opinion, that it is a foul source of 
very extensive corruption. — We lay little stress on the 
plea, that it is a matter practicable in social institu- 
tions, to purge the subject from the abuses which have 
been attached to it. When this shall have been ac- 
complished, it will be time to take another ground. 
But, in truth, we are not persuaded of the possibility 
of the thing, when we consider that the prominent 
and most numerous patrons of the stage are always 
likely to be the least disposed to the seriousness which 
should enter into whatever is designed to discriminate 
between innocence and guilt. While the opinions and 
the passions of such persons shall continue to serve 
the purpose of a looking-glass, by which the exhmited 
characters are to be adjusted to the taste of so great 
a proportion of the public, we despair of seeing the 
stage rescued from the disgusting effusions of pro- 
faneness and obscenity ; and much less of that means 



256 APPENDIX. 

of corruption, more insinuating than any other — the 
exhibiting of what is radically base in alliance with 
properties captivating to the imagination. 

"While we address this alike to the Clergy and to 
the Laity, we consider it as especially hostile to the 
usefulness of the former. And even in regard to some 
m.atters confessed to be innocent in themselves, their 
innocency may depend much on many circumstances, 
and of professional character among others. The ear 
of a Clergyman should always be open to a call to the 
most serious duties of his station. Whatever may 
render it difficult to his own mind to recur to those 
duties with the solemnity which they require, or may 
induce an opinion in others, that such a recurrence 
must be unwelcome to him from some enjoyment not 
congenial w^ith holy exercise, ought to be declined by 
him. If it be a sacrifice, the making of it is exacted 
by what ought to be his ruling wish, the serving of 
God, and the being useful to his fellow men, in the 
discharge of the duties of the ministry. 

"With the assurance of our unceasing prayers for 
the welfare of our spiritual Zion, we conclude, this 
our fourth Pastoral Letter. 

" Signed by order of the House of Bishops, 
"William White, D. D., Fresidi7ig BisJiop.'" 

I will, I trust, be excused, if I endeavour still 
further to strengthen my cause, by the following 
documents, — 

Extract from the Journal of the Convention of the 
Protestant Episccpal Church of the Diocese of Vir- 
ginia, convened at Winchester , on the l^th of May, 
1818. 



I 



APPENDIX. 257 

In Convention, May 22, 1818. 

" Whereas, differences of opinion prevail as to cer- 
tain fashionable amusements ; and it appears desirable 
to many, that the sense of the convention should be 
expressed concerning them ; the convention does here- 
by declare its opinion, that gaming, attending on 
theatres, public balls, and horse racing, should be re- 
linquished by all the communicants of this church, as 
having the bad effects of staining the purity of the 
Christian character — of giving offence to their pious 
brethren — and of endangering their own salvation by 
their rushing, voluntarily, into those temptations, 
against which they implore the protection of their 
heavenly Father : and this convention cherishes the 
hope that this expression of its opinion will be suffi- 
cient to produce conformity of conduct and unanimity 
of opinion among all the members of our communion." 

The above is a true extract from the proceedings. 
Wm. Munfoed, Secretary to the Convention. 

'^ Alexandria, August 3, 1818. 

" Right Rev. and Dear Sir, — Your favour has been 
duly received, and we now beg leave to reply to the 
questions therein propounded. 

" There is, perhaps, no part of ecclesiastical polity, 
more difficult, than that which relates to the adjust- 
ment of the terms of communion. The colours of 
virtue and vice, like light and shade, run into each 
other in such a manner, that it can hardly be distin- 
guished where the one ends, and the other begins. — 
There are many, even of those practices that are in- 



258 , APPENDIX. 

nocent in the abstract, which become criminal, by 
excess or other abuse; and to designate the precise 
boundary of their moral turpitude, is extremely diffi- 
cult, if not impossible. The gospel itself has not 
undertaken to define the customs of every age, and 
the various influence which their diversified circum- 
stances give them on morals and religion. 

"But having specified the palpable instances of 
evil living, it provides for every doubtful case by some 
general maxims, in which we are commanded to 
'' abstain from all appearance of evil.' Our reformers 
have not adapted a catalogue to the multiform prac- 
tices peculiar to each age and state of society; but 
have contented themselves with the simple and general 
law of the rubric. The church has, however, found 
it expedient in various ages to be more explicit, and 
to enact laws and to raise her warning voice against 
certain customs which, from a peculiar state of society, 
had acquired a necessary tendency to evih 

" The Episcopal Church, in several of the states, 
has passed canons upon this subject; and the last 
general convention adopted a resolution expressive of 
their opinion of the theatre and other fashionable 
amusements. The last convention of this state has 
also thought it expedient to pass a similar resolution 
in regard to gaming, horse-racing, public balls, and 
theatres. 

"You require of us 'our opinion upon the extent 
to which these resolutions should operate, and whether 
the minister would be justified by the resolution of the 
state convention, or by that of the house of bishops, 
or by the rubric, in repelling those from the altar who 



APPENDIX. 259 

occasionally frequent theatres and public balls ?" We 
are of opinion, that the resolutions were never in- 
tended to have the operation of a canon ; that they 
invest the minister with no power which he did not 
possess before, and that being merely recommenda- 
tory, they, of themselves, do not furnish ground for 
the process of expulsion. A simple resolution, even 
by the general convention, cannot invalidate the 
rubric, which is fundamental, and which cannot be 
altered, except by a proposition made at one general 
convention and ratified at another. Those who sup- 
ported the resolutions disavowed the intention of 
giving them the operation of law. The question 
then, must be referred to the rubric. By this au- 
thority the minister is required to repel from the 
communion ' any whom he knows to be a notorious 
evil liver, or to have done wrong to his neighbours, 
by word or deed, so that the congregation be thereby 
offended.' 

^' The 6th canon of the church of this diocese, (Vir- 
ginia) has associated the vestry with the minister as 
his council to expound, and as a court to apply this 
law to any case which requires the exercise of disci- 
pline. It would, perhaps, be departing from the 
sphere assigned us, if we undertook to decide upon 
the merits of the question before us. We cannot, 
however, forbear expressing the opinion, that, in 
the present state of society, there are many circum- 
stances unavoidably growing out of public balls and 
theatres, which render it advisable that ' they should 
be relinquished by all communicants.' In our judg- 
ment an attachment to these amusements, is inconsis- 



260 APPENDIX. 

tent with the spirit and character of a true Christian. 
Whether it would be proper to expel from the com- 
munion, those who occasionally attend them, is, how- 
ever, a distinct question, and of this, the minister and 
vestry are the most competent to decide. 

" Having an opportunity of knowing all the ex- 
tenuating or aggravating circumstances of the case, 
they are able to analyze it fully, and to form a better 
judgment of it than they could do by any definition 
whatever. Excommunication is a solemn act, and 
should not be resorted to hastily. By the ancient 
canons it was not lawful to have any fellowship with 
excommunicated persons. It was the last resort of 
the church, and never adopted except in cases that 
had proved to be otherwise incorrigible, and always 
exercised with reluctance. 

^'When a man by his example, encourages others 
to sin, and brings a stain upon the character of re- 
ligion; when admonitions fail, and sufficient experi- 
ence proves him incurable, it certainly is the duty of 
those whose office it is to guard the altar, to cut him 
off from the communion of the church. 

"Plowever painful the amputation may be, it is 
better to lose one member than that the whole body 
should perish. But there is manifestly a necessity 
for caution and prudence, lest one soul be lost, who 
by kindness and persuasion might have been reclaimed. 

"Upon the whole, we indulge the hope that all the 
members of the church will unite in upholding the 
purity and dignity of her character, and that, whilst 
those who do not approve the resolution of the con- 
vention, will perceive in the check and provisions of 



APPENDIX. 261 

the rubric and canon, that they have nothing to fear 
from the operation of an indiscreet zeal, and as good 
subjects of government, will yield their private feel- 
ings to the delegated voice of the church ; those also, 
on the other hand, who think it necessary to raise 
the character of the church, by a higher tone of 
discipline, will so administer justice as not to forget 
mercy. 

"A firm and independent, yet a cautious and mod- 
erate policy, best suits the present state of our affairs, 
a policy which, while it wages extermination against 
notorious evil, fears also Hest in gathering up the tares, 
it root up the wheat also.' It is pleasing to discern, 
even in the warmth of religious disputation, the evi- 
dence of zeal for the cause of truth. While it shows 
what this zeal might do, when united and directed to 
one common object, it furnishes the highest induce- 
ment for so doing, drawn as well from this motive as 
from the consideration, that a fair opportunity is 
hereby offered, of achieving a noble victory over our- 
selves by learning to respect the motives of those who 
differ from us in opinion, and by consenting to merge 
all our differences in united and harmonious exertions 
to promote the kingdom of our Redeemer. By the 
blessing of God, upon such exertions, our church 
cannot fail to continue the career of prosperity, 
which heaven seems to have marked out for her in 
this country. — Does it not become all those to '"pray 
for the peace of Jerusalem ? They shall prosper that 
love thee. Peace he within thy walls and prosperity 
within thy palaces.' 



262 APPENDIX. 

" We are very respectfully, and affectionately, your 
friends, 

" Wm. H. Wilmer, 
" J. Dunn, 
" Oliver Norris, 
"Bush. Washington, 
''Edm. J. Lee, 
" George Taylor, 
" Riglit Rev. Bishop Moored 

The names attached to this latter document, will 
free it from every thing like suspicion, for three of 
the six, are from among the most distinguished laymen 
of the State of Virginia. 

These documents are gathered from a little work, 
entitled "The Inconsistency of Conformity to the 
World with a Profession of Christianity." — It is the 
work of an English clergyman of distinction, (Bid- 
dulph) but was republished in this country with the 
addition of these documents and many other valuable 
articles, under the direction of Bev. Wm. Hawley. — 
I would recommend this work to the serious attention 
of those who call themselves Christians. 

As I now close my remarks, I feel under the ne- 
cessity of apologizing for their length. I had hoped 
to have been able to bring them into smaller compass. 
I feel, however, as if I had discharged a sacred duty 
— a duty which under my present circumstances, as 
editor of the Treatise on the Lord's Supper, I could 
not conscientiously have avoided. Many, no doubt, 
will remain unconvinced, by the reasoning employed, 
and many others, though perhaps convinced, will still 



APPENDIX. 263 

cling to the world and endeavour to quiet their con- 
sciences by the vain and foolish attempt to accomplish 
an impossibility, viz. to reconcile the service of God 
and mammon. I rejoice in God, that I have been 
enabled in public and in private, and in this essay, to 
bear my testimony fearlessly, and yet I trust mildly, 
on the subject. As by my subscription list I find that 
this little book will be in the hands of nearly the 
whole of the communicants of my own church, there 
will be no danger that they should misunderstand me. 
The effect, I leave in the hands of that God, who can 
turn the weakest efforts to his glory, and my humble 
and my earnest prayer is that He may bless this 
effort so far as what has been written is agreeable to 
his holy will. If I know myself, I have no wish on 
these matters save that which may be accomplished 
in the advancement of personal piety, and the spiri- 
tual interests of the blessed Redeemer's kingdom. 
may His "kingdom come, and his will be done on 
earth as it is in heaven.'' G. T. B. 



APPENDIX. 265 



The foregoing appendix, pages 235 to 263, was 
republished in 1849, by Dr. Bedell's Son, now Bishop 
Bedell, then Rector of the Church of the Ascension, 
New York, under the title of "denunciation," with 
the following 



INTRODUCTORY NOTICE. 

Supposing that many of my brethren in the minis- 
try have found the want of some such brief treatise 
as the present, I have undertaken to republish the 
following Essay. It is hoped that it may prove to 
them a profitable help in their instructions upon " The 
Renunciation" in the vows of Baptism. 

My chief object, however, has been to furnish my- 
self with a condensed and satisfactory reply to the 
question, which is often asked of me by members of 
my own congregation, "What is your opinion of the 
propriety of communicants engaging in the amuse- 
ments of the world?" 

I fully adopt all the views of the Essay, and wish 
it to be considered as my answer. But I earnestly 
deprecate, both for the author and myself, any judg- 
ment of our views, until the whole Essay has been 
read and pondered. 

That the opinions here expressed will not find favor 
with some who have made a profession of Christianity, 
I feel well assured. That these opinions are correct, 
and capable of abundant confirmation, both from the 



266 APPENDIX. 

scriptures and the standards of the Church, I am 
certain. Let any one, for example, studiously deter- 
mine what his sponsors renounced for him in Baptism, 
and what he, solemnly, before God and the Church, 
renounced, when he renewed those vows, and openly 
professed Christ in Confirmation ; and it is scarcely 
possible that he can conscientiously arrive at any 
other conclusions than those of the Essay. "I re- 
nounce the pomps and vanity of this wicked world." 
That this renunciation means something is certainly 
true : and. if it means anything, that it includes what 
are called worldly amusements, must as certainly be 
allowed. Archbishop Seeker, when commenting on 
this text from the catechism, says, "Not only the 
heathen world had its idolatrous pomps and immoral 
vanities, which were peculiarly meant in this renun- 
ciation at the first ; but that which calls itself Chris- 
tian, is full of things from which a Christian must 
abstain. All methods of becoming powerful or popu- 
lar, inconsistent with our integrity; all arts of being 
agreeable at the expense or hazard of innocence ; and 
all immoderate desires of adding to our own; all 
diversions^ entertainments, and acquaintances^ that have 
a tendency to hurt our morals or our piety ; making 
common practice the rule of our conduct, without 
considering whether it is right or wrong; filling our 
time in such a manner, either with business or amuse- 
ments, (be they ever so innocent in themselves,) as not 
to leave room for the main business of life, the im- 
provement of our hearts in virtue, the exercise of re- 
ligion, and a principal attention to the great concerns 
of eternity: these are those things in which consist 



APPENDIX. 267 

that 'friendship with the world, which is at enmity 
with God.' " Bishop Henshaw, on the same lan- 
guage, remarks: ''Those pleasures which inflame the 
passions, which dissipate the thoughts, which rob the 
soul of its sobriety, and unfit us for the duties of piety 
or devotion ; all those trifling, corrupting and soul- 
destroying pleasures, wJiicJi are so fondly 'pursued 
hy the worlds the Christian renounces, as unfit for a 
being who has but a few years to live ; unfit for a 
sinner preparing to meet God ; unfit for him who con- 
siders himself an immortal creature, and destined to 
an everlasting existence beyond the grave." Bishop 
Daniel Wilson, (whose unblemished character and 
consistent piety wiil certainly give great weight to 
his opinion,) remarking upon the same passage of the 
Catechism, is yet more particular: "The Christian 
renounces the inordinate pursuit of riches, honors, 
and greatness; excess in eating and drinking; all 
vain and foolish misemployment of time ; stage plays, 
operas^ and otlier seducing amusements ; the pleasures, 
maxims^ and example of the ungodly portion of man- 
hind; with all the gaudy follies and pernicious 
vanities of the world that lieth in wickedness." Such 
testimony to the truth of the views expressed in this 
Essay, can hardly be refused. 

The Essay was originally published as an "Ap- 
pendix" to Bickersteth's Treatise on the Lord's Sup- 
per. Some slight alterations have therefore been 
necessary, to give it a separate form. Such only 
have been made. 

The Essay will recommend itself by its honesty, 
candor, and gentleness. It will not, by unwarranted 



268 APPENDIX. 

assertions, or harsh denunciations, offend any, how- 
ever they may differ from the anthor in their opinions. 
To professing Christians generally, and to the 
communicants of the Church of the Ascension in par- 
ticular, it is affectionately commended, as a guide to 
a right interpretation of the apostolic command, '' Be 
not conformed to this world." 

G. Thurston Bedell. 
New Yorh, April, 1846. 



APPENDIX. 269 



SELF-EXAMINATION. 

Self-examination is so necessary a daily duty of 
the Christian, and so particularly important when the 
solemn vows of Baptism are about to be renewed, 
and is withal so difficult, that we are sure the serious 
reader will feel grateful for the aid in its performance, 
which is afforded by the following questions. They 
were prepared by the Rev. Dr. Bedell, for the use of 
those who became candidates for Confirmation under 
his ministry. They form excellent tests of a state 
of mind, suited to the participation of this sacred 
Ordinance. We would recommend that they should 
be made the guide of a close, serious, candid, prayer- 
ful, private self-examination. The result should be 
written down ; and, after Confirmation, according to 
the earnest exhortation of Bishop Wilson, made the 
basis of a solemn self-dedication to God. Nor only 
so: that result should be preserved and periodically 
read and pondered : at least on each anniversary of 
the Confirmation ; once in each month would be better ; 
once in each week still better ; once in each day the 
best. Such faithful and constant self-examination 
would tend greatly to steadiness in the Christian 
character. 

The most of the questions, as it will be seen, point 
to the individual's assurance of his new birth by the 
Holy Ghost ; the subject of his deepest concern, and 
the first upon which he ought to be satisfied. Some 



270 APPENDIX. 

of them point to dangers whicli are most likely to 
beset young Christians in cities. For these the con- 
firmed should be well prepared, and concerning them, 
their minds should be definitely and immovably deter- 
mined. 

We would again earnestly press upon the reader, 
that he should write the answer to every several ques- 
tion. It will give that very desirable definiteness to 
his views, which he will almost in vain seek by any 
other means ; and, if the record is often perused, it 
will be a vigorous check upon his tendency to fall 
from his steadfastness. 

O, TnuHSTOJsr Bedell. 



APPENDIX. 271 



QUESTIONS FOR SELF EXAMINATION. 

1. Do I acknowledge and foel that I am a sinner 
in the sight of God ? 

^. Do I recognize the necessity of repentance ; and 
what good reasons have I to suppose that I have re- 
pented of my sins ? 

8. What reason have I to suppose that I have ex- 
perienced that change of heart, which is so frequently 
spoken of in scripture ? 

4. Am I sure that as a sinner, unable to save my- 
self, I am resting my only hope upon the sole merits 
of the Lord Jesus Christ ? 

5. Do I look upon the Lord Jesus Christ as a Di- 
vine Saviour, who took our nature upon Him, and died 
upon the cross as an all-sufficient sacrifice for the 
sins of the world? 

6. Do I think I am capable without the influence 
of the Spirit of God, to turn myself to His service ? 

7. Do I feel as if it was my duty, as well as priv- 
ilege, to spend a stated time every day in prayer to 
God ; and do I take delight in this ? 

8. Do I believe that the Bible is the Word of God 
and that I am bound to obey its requisitions ? 

9. Do I think that I ought to read the Bible with 
regularity and prayer, and do I love to do so ? 



272 APPENDIX. 

10. Do I believe that I am bound to give up my 
heart and life to the service of God ? 

11. Do I believe it mj solemn duty to make a pub- 
lic profession of religion ; and do I think that I am 
called upon to maintain a consistent Christian pro- 
fession ? 

12. What is my candid and free opinion as to the 
nature of what are called the amusements of the 
world, such as theatres, balls, gaming, &c. ? 

13. Is it my opinion that I could, with any kind 
of consistency, engage in these things? 

14. Do I love any of these things now f 

15. Should I be led astray in relation to these 
things, or should I in any way dishonor my profession, 
what do I think ought to be my own opinion of my 
spiritual state ; and ought not my pastor by counsel, 
or admonition, or reproof, to lead me back ? 

16. Do I think that I ought to be much engaged in 
advancing the Lord's cause by every lawful means? 

17. Am I determined, by the grace of God, to 
adorn the doctrine of God my Saviour, and let my 
light shine — to grow in conformity to God — and to 
seek, above all things, the glory of God, and the sal- 
vation of my soul ? 

18. Have I prayed over these questions, and have 
I answered them sincerely, and in the fear of God ? 

"Be not deceived — God is not mocked." 



APPENDIX. 273 



NOTES. 

ABSOLUTION. — See pages 207-209. 

That [species of] forgiveness is authoritatively de- 
clared by the Priest, in the following Absolution, 
which was "directly levelled against Popery," though 
to some ears it may carry a Popish sound. * * For 
our Church here proclaims to all her members that 
she owns no other power than that which Christ 
bestowed upon his ministers, ''to declare and jpro- 
nounce to his people, being penitent, the Absolution 
and Remission of their sins." — Whitehead's Key to 
Prayer Book, p. 52. 



The English Translations of the Bible were violently 
attacked by Roman writers, in the age of the Refor- 
mation, because the original word TipecF^ozspo;: (whence 
comes our word Presbyter) was never rendered Priest. 
The Reformers answered thus ; " The word Priest, hj 
Popish abuse, is commonly spoken for a sacrificer, the 
same as sarcerdos in Latin. But the Holy Ghost 
never calleth the ministers of the word and Sacraments 
of the New Testaments i£ps7^ or sacerdotes. There- 
fore, the translators, to make a difference between the 
ministers of the Old Testament and them of the New, 
call the one according to the usual acceptation, priests, 
and the other according to the original derivation, 
presbyters or elders. The name of priest,, according 
to the original derivation from presbyter, we do not 
refuse; but according to the common acceptance for 



274 APPENDIX. 

a sacrificer we cannot take it, when it is spoken of the 
ministry of the New Testament." Fulkes Defense 
of the English Translations of the Bible. Parker So- 
ciety Ed. pp. 109, 252, 253. 



"Ambiguity," says Bishop White, "has arisen from 
the circumstance that the English language applies 
the same word 'Priest' to denote two words in the 
original ''czr)^c(: and Tzpzcr^ozepo^. Of the latter word, it 
is here affirmed that it never denotes an offerer of 
sficrifice; and as to the former word, no one alleges 
that it ever stands for a Christian minister in the 
scriptures." — Bishop White's Dissertation on the Eu- 
charizt. 



As many attempts have unhappily been made of 
late to revive among us Popish or semi-Popish doc- 
trines respecting the Eucharist, and great stress has 
been laid on the words '^ Priest'' and '•^ altar'' with 
reference to this question; it may be well to observe 
that the English "priest" is a contraction for 
"presbyter," or the French word "prestre," borrowed 
from the Greek npea^UTtpo^ which, in our version 
is translated "elder." .(Acts xiv. 23; xv. 2.) The 
Church of England acknowledges no such thing as a 
sacrificial priest, and has studiously excluded the word 
"altar" from the Communion service, though it was 
originally found there, and was, indeed, the common 
word in use before the Reformation, derived from au- 
thorities of the highest antiquity. The early use of 
this word by the ancient Church, did not appear to 



APPENDIX. 275 

our Protestant forefathers, with all their reverence 
for Ecclesiastical usage, to justify their adoption of it, 
after the very general and fatal abuse of it by Popish 
superstition. In order to keep clear of the idea of 
sacrifice, so openly taught in the celebration of the 
Mass, and the Romish doctrine of Transubstantiation, 
so closely connected with it, and kept alive by the 
constant use of this doubtful word; — they agreed to 
reject it altogether from our reformed ritual, and sub- 
stitute for it the more simple and scriptural word 
''table."— WJiitehead's Key to Prayer Book, p. 182. 



On the occurrence of altar in the Epistles of Igna- 
tius, Bishop White says: "If there be known any 
opposite testimony, it is in the Epistles of Ignatius, 
where he speaks of 'witliin the altar,' as descriptive 
of being within the communion of the Church. But 
he probably spoke figuratively; as the literal con- 
struction of his words is inapplicable to the subject, 
and indeed conveys no clear sense. In the very many 
places in which he speaks oi presbyters, he never des- 
ignates them by the Greek word applied to Jewish 
priests. And yet altar in the Jewish sense, would also 
have required priest in the same ; and both with the 
connection of sacrifice." Dissertation on the Eucharist. 



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